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.*

This sect had its rise in England, in those unhappy tinies 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 exerted his fanatical powers with new vigour, and formed more ambitious and extensive views. Having acquired a considerable number 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.

II. The first association of Quakers consist ed 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

*Beside the ordinary writers of the ecclesiastical history of this century, the curious reader will do libris comprehensa. A physician named Kohlhan well to consult Croesii Historia Quakeriana, tribus sius, who was born a Lutheran, but afterwards be 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 peo ple 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 copor-lours, many things, which, if impartially related, must have appeared dishonourable, and might have been detrimental, to his community. It must how ever be granted, that, notwithstanding these defects, his history is abundantly sufficient to enable an im partial 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 effu sions 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.

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, hat 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 trait 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 personage, 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. Bxch. xiii. and also Schol. in Dialogue v. sect. 5

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

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 and permanent form, by the care and industry raised against these pernicious fanatics, and of Fox, assisted, in this very necessary underthat many of them were severely chastised for taking, by Robert Barclay, George Keith, and their extravagance and folly.* Cromwell him- Samuel Fisher, men of learning and abilities, self, who was, in general, an enemy to no sect, who became, notwithstanding, members of this however enthusiastical it might be, entertained strange community. Fox stood in urgent need uneasy apprehensions from the frantic vio- of such able assistants; for his gross ignorance lence of the Quakers, and therefore, in his first had rendered his religion, hitherto, a confused thoughts, formed a resolution to suppress their medley of incoherent tenets and visions. The rising community. But when he perceived new triumvirate, therefore, used their utmost that they treated with contempt both his pro- endeavours to digest these under certain heads, mises and threats, and were, in effect, too and to reduce them to a sort of theological powerful or too headstrong to yield to either, system.* But such was the change of times, he prudently abstained from the use of force, that the wiser and more moderate Quakers of and contented himself with employing wise England suffered more vexations, and were inmeasures and precautions to prevent their fo- volved in greater calamities, than had fallen menting sedition among the people, or under- to the lot of their frantic and turbulent ancesmining the foundations of his new sovereignty. tors. These vexations, indeed, were not so III. In process of time, the fumes of this ex- much the consequence of their religious princessive fanaticism began to evaporate, and the ciples, as of their singular customs and manardent impetuosity of the rising sect seemed ners in civil life; for they would never give to gradually to subside; nor did the divine light, magistrates those titles of honour and pre-eminence which are designed to mark the respect present. Another entered the parliament-house, due to their authority; they also refused obstiwith a trencher in her hand, which she broke in pieces, 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 and to enjoy the sweets of toleration and li <f the parliament-house with a drawn sword, and wounded 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 commonwealth. 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, whipped into his senses, or at least, brought by his sufferings 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 resource among the Methodists.

*Neal's History, vol. iv.-Sewell.

The earl of Clarendon tells us, in his History of the Rebellion, that the Quakers always persevered in their bitter enmity against Cromwell. See Sewel's History book i.

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 Testa ment. 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.

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 par ticularly 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. the same time it is probable enough, that a persona, 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 reasons of this attachment are differently repre sented. Some suppose it to have been owing to the services of his father in the fleet commanded against lithe Dutch in 1665, by James, when duke of York

At

done, from motives of a personal or political || nature, in favour of the Quakers, King William III. confirmed and continued, from a zeal for maintaining the rights of conscience, and advancing the cause of religious liberty. From these motives, he procured a full and ample toleration for dissenters of almost all denominations; and the Quakers, in consequence of this grant, enjoyed at length, upon a constitutional footing, tranquillity and freedom.*

predominate in this colony, both by their influence and their numbers; but all those who acknowledge the existence and providence of one Supreme Being, and show their respect to that Being, either by external worship, or at least by the regularity of their lives and actions, are admitted to the rights and privileges of citizens in this happy republic. The large province that constitutes its territory was called Pennsylvania, from the name of its proprietor; and its capital city was named Philadelphia, from the spirit of union and fraternal love that reigned at first, and is still supposed to prevail, among its inhabitants.

V. Even during the life of their founder, the Quakers, notwithstanding their extraordinary pretensions to fraternal charity and union, were frequently divided into parties, and involved in contests and debates. These debates, indeed, which were carried on in the years 1656, 1661, and 1683, with peculiar warmth, were not occasioned by any doctrines of a religious nature, but by a diversity of opinions about matters of discipline, about certain customs and manners, and other affairs of little moment; and they were generally terminated in a short time, and without much difficulty.* But, after the death of Fox, which happened in 1691, some Friends, and more es

IV. Fatigued with the vexations and persecations which they suffered in their native country during the reign of Charles II., the Quakers looked about for some distant settlenents, where they might shelter themselves rom the storm; and with this view they befan to disseminate their religious principles in arious countries. Attempts of this nature vere made in Germany, Prussia, France, Itav, Greece, Holland, and Holstein, but with ttle success. The Dutch, however, were, fter much importunity, persuaded to allow a ertain number of these enthusiasts to settle n Holland, where their descendants still coninue to reside. Multitudes of them had already gone over to America, and formed settlements there, not long after the rise of their sect; and it afterwards happened, by a singular concourse of events, that this new world became the chief seat of their prosperity and free-pecially George Keith, who was indisputably dom. William Penn, son of the famous viceadmiral of that name, who embraced Quakerism in 1668, received, in 1680, from Charles and from the English parliament, the grant of an ample and fertile but uncultivated province in America, as a reward for the eminent services of his father. This illustrious Quaker, who was far from being destitute of parts, and whose activity and penetration were accompanied with an uncommon degree of eloquence, carried over with him into his new dominions a considerable colony of his Friends and Bre-real and terrestrial. This and other inventhren; and he founded in those distant regions tions of Keith would perhaps have passed witha republic, whose form, laws, and institutions, out censure, among a people who reduce the resembled no other known system of govern- whole of religion to fancy and a kind of spiment, whose pacific principles and commercial ritual instinct, had not this learned man anispirit have long blessed it with tranquillity and madverted, with a certain degree of severity, opulence, and which still continues in a pros-upon some of the fantastic notions of the perous and flourishing state. The Quakers

the most learned member of their community, excited, by their doctrines and innovations, discords of a more serious and momentous kind than those which had before divided the Brethren. This fountain of contention was opened in Pennsylvania, where Keith was charged with erroneous opinions respecting several points of theology, and more particularly concerning the human nature of Christ, which he supposed to be two-fold, one part being spiritual and celestial, the other corpo

American brethren, and opposed, in a more particular manner, their method of converting Others attribute this attachment to his personal the whole history of Christ's life and sufferservices. From the high degree of favour he enjoyed at court, they concluded that he was a concealed ings into a mere allegory, or symbolical reprepapist, and assisted the king in the execution of his sentation of the duties of Christianity. The Eudesigns. That the imputation of popery was ground-ropean Quakers dare not so far presume pcn less, appears from his correspondence with Dr. Titlotson, which is published in the life of Penn, prefixed to the first volume of the works of the latter. It is nevertheless certain, that he was very intimate with Father Petre, the hot-headed Jesuit, whose bigotry framed the king's projects, and whose imprudence rendered them abortive. It is also certain, that, in 1686, he went over to Holland, in order to persuade the prince of Orange to support the measures of king James.

* Euvres de M. de Voltaire, tom. iv. p. 182. Bishop Burnet, who knew Penn personally, says, that "he was a talking, vain man, who had such a high opinion of his own eloquence, that he thought nothing could stand before it;" and that "he had a tedious luscious way, that was not apt to overcome a man's reason, though it might tire his patience."

The laws and charters of the colony of Pennsylva nia may be seen in Rapin's History, Penn's Works, and in other collections of public records; they are Is inserted in the Bibliotheque Britannique, tom. Vor II.-37

the indulgence of the civil and ecclesiastical powers, as to deny openly the reality of the history of the life, mediation, and sufferings of Christ; but in America, where they have nothing to fear, they are said to express them selves without ambiguity, on this subject, and to maintain publicly, that Christ never existed but in the hearts of the faithful. This point was debated between Keith and his adversaries, in several general assemblies of the sect

xv. p. 310; tom. xvi. p. 127.-Penn acquired a great reputation, both by his writings and the active figure he made in life. See the accounts given of him by Sewell and Burnet.

holden in England, and was at length brought VII. The fundamental doctrine of Quakerbefore the parliament. The contest was ter- ism, from which all the other tenets of the minated, in 1695, by the excommunication of sect are derived, is that famous and ancient Keith and his adherents. which so exasperated opinion of the mystic school, "that there lies this famous Quaker,* that he returned, some concealed in the minds of all men a certain years after this, into the bosom of the English portion of divine reason, a spark of the same church, and died in its communion. His wisdom that exists in the Supreme Being friends and followers long continued to hold Therefore, those who are desirous of arriving their assemblies, and to exercise their religion at true felicity and eternal salvation, must, in a state of separation from the rest of the (according to their system) by self-converse, sect; but now, if we may believe public fame, contemplation, and perpetual efforts to subdue they are reconciled with their brethren.‡ their sensual affections, endeavour to draw forth, kindle, and inflame that divine, hidden

the true doctrine and sentiments of the Quakers from the Catechism of Robert Barclay, and more esfa-pecially from his Apology for the true Christian Divinity, &c. which was published in 1676, and was translated into several foreign languages; nor do I deny, that the members of this sect are very desirous that we should judge of their religious sentiments by the doctrine that is exhibited in these books: but, if those who are disposed to judge by this rule, go so far as to maintain, that these books contain all the religious tenets that were formerly advanced, or are at present adopted by the people called Quakers, they may be refuted without difficulty, from a great variety of books and records of unquestionable authenticity. It is necessary to enter into the true appeared as a patron and defender of Quakerism, spirit of Barclay's writings. This ingenious man and not as a professed teacher or expositor of its various doctrines; and he interpreted and modified the opinions of this sect after the manner of a cham

VI. The religion of this sect has an air of novelty that strikes at first sight; but, when viewed closely, it will appear to be nothing more than a certain modification of that mous Mystic Theology, which arose so early as the second century, was fostered and embellished by the luxuriant fancy of Origen, and, passing through various hands, assumed different aspects until it was adopted by the Quakers, who set off the motley form with their own inventions. Fox, indeed, is not chargeable with these inventions; his ignorant and inelegant simplicity places him beyond the reach of suspicion in this matter; but it is, at the same time, undoubtedly certain, that all his notions concerning the internal word, the divine light within, and its operations and effects, were either borrowed from the writings of the Mystics, which were, at that time, in the hands of many, or at least collected from the conversation and expressions of some persons of the Mystic order. The tenets, however, which this blunt and illiterate man expressed in a rude, confused, and ambiguous manner, were dressed up and presented under a different form by the masterly hands of Barclay, Keith, Fisher, and Penn, who digested them with such sagacity and art, that they assumed the aspect of a regular system. The Quakers may therefore be deemed with reason the principal branch of the Mystics, as they not only embraced the precepts of their hidden wisdom, but even saw its whole tendency, and adopted, without tation, all its consequences.§

Bishop Burnet, who was certainly better acquainted with the history of Keith (with whom he had been educated) than Dr. Mosheim, attributes his return to the church of England to a much worthier motive than irritation and resentment. He tells us that Keith, after the American quakers had appeared to him as little better than deists, opposed them so warmly, that they sent him back to England. Here he opened a new meeting, and by printed summons called together the whole party to convince them of these errors. "He continued those meetings, (says the bishop,) being still, in outward appearance, a Quaker, for some years; till having prevailed as far as he saw any appearance of success, he laid aside their exterior,and was reconciled to the church."

on or advocate, who undertakes the defence of an odious cause. How then does he go to work? In the first place, he observes an entire silence in re.ation to those fundamental principles of Christianity, the real opinions of the Quakers; and thus he exhi concerning which it is of great consequence to know bits a system of theology that is evidently lame and imperfect; for it is the peculiar business of a prudent apologist to pass over in silence points that are scarcely susceptible of a plausible defence, and to enlarge upon those only which the powers of genius and eloquence may be able to embellish and exhibit in an advantageous point of view. It is observable, in the second place, that Barclay touches, in a slight, superficial, and hasty manner, some tenets, the ex

planation of which had already exposed the Quakers to severe censures; and in this he discovers plainly the weakness of his cause. Lastly (to omit many hesi-writer employs the greatest dexterity and art in sofother observations that might be made here,) this tening and modifying those invidious doctrines which he cannot conceal, and presumes not to disavow; for which purpose he carefully avoids all those phrases and terms which are used by the Quakers, and are peculiar to their sect, and expresses their tenets in ordinary language, in terms of a vague and indefinite nature, and in a style that casts a sort of mask over their natural aspect. At this rate the most enormous errors may be maintained with impunity; for there is no doctrine, however absurd, to which a plausible air may not be given by following the insidious method of Barclay; and it is well known that even the doctrine of Spinosa was, with a like artifice, dressed out and disguised by some of his disciples. The other writers of this sect have declared their sentiments with more freedom, perspicuity, and candour, particularly the famous William Penn and George Whitehead, whose writings deserve an attentive perusal, preferably to all the other productions of that community. There is, among other writingg of these eminent Quakers, one in whose composition they were both concerned, and which was pub lished in 1674, under the following title: The Chris tian Quaker and his divine Testimony vindicated by Scripture, Reason, and Authority, against the inju rious Attempts that have been lately made by several Adversaries. The first part of this book was written by Penn, and the second by Whitehead. There is also, in Sewell's History, a confession of faith that was published by the Quakers in 1693, dur. ing their controversy with Keith; but this confession is composed with great caution, and is full of ambi guity.

† See Burnet's History, and also that of Sewell; but it is proper to observe, that the latter was either unacquainted with the true nature and state of this controversy, which, as he was an illiterate man, may easily be supposed to have been the case, or he has given designedly a false and ambiguous representation of the matter. See the life of Kuster, in the Europa Erudita of Rahtlef (a work written in German,) where this controversy is placed in its true light. Kuster was a man of probity, who lived at that time in America, and was an eye-witness of these divisions.

See Rogers' Christian Quaker; as also the Quakers a divided People, and Unschuld. Nachricht. 1744, p. 496.

Most people are of opinion that we are to learn

spark, which is overpowered by the darkness || this inferior and subordinate help to its attainof the flesh, and suffocated, as it were, by that mass of matter with which it is surrounded. They who observe this rule, will feel (say the Quakers) a divine glow of warmth and light, and hear a celestial and divine voice proceed-in ing from the inward recesses of their souls; and by this light and this voice, they will be led to all truth, and be perfectly assured of their union with the Supreme Being." This hidden treasure, which is possessed, though not improved, by all the human race, bears different denominations in the language of this fanatical sect. They frequently call it divine light, sometimes a ray of the eternal wisdom, at others, the heavenly Sophia, whom they suppose married to a mortal, and whose wedding garments some of their writers describe with the most gaudy and pompous eloquence. But the most usual epithets given to this spiritual treasure are those of the internal word, and of Christ within; for as, on the one hand, they adopt that doctrine of Origen, and the ancient Mystics, which represents Christ as the eternal reason or wisdom of God, and, on the other, maintain, that all men are endowed naturally with a certain portion of the divine wisdom, they are thus directly led to affirm, that Christ, or the word of God, dwells and speaks in the hearts of all men." *

ment; for, if they only attend to this inward teacher, who always speaks when the man is silent, they will learn abundantly, from him, all that is necessary to be known and practised order to their final happiness. In consequence, fourthly, the kingdom of Christ is of a vast extent, and comprehends the whole race of mankind; for all have Christ within them, and therefore, even those who are deprived of the means of knowledge, and live in the grossest ignorance of the Christian religion, are capable of obtaining, through him, wisdom here, and happiness hereafter. Hence also they conclude, that those who lead virtuous lives, and resist the impulse of their lusts and passions, whether they be Jews, Moslems, or Polytheists, shall be united to God in this life, by means of the Christ that lies hidden within them, and shall enjoy the fruits of this union in the life to come. To these tenets they add, in the fifth place, that a heavy, dark body, composed of corrupt matter, hinders men from discerning, with ease, this hidden Christ, and from hearing his divine and internal voice. Therefore they look upon it as a matter of the highest importance, to watch against the pernicious consequences of this union between the soul and body, that the latter may not blunt the powers of the former, disturb its VIII. All the singularities and wonderful tranquillity, or, by the ministry of the outward fancies which are to be found in the religious senses, fill it with images of vain, sensible, and system of the Quakers, are the immediate con- external objects." The consideration now sequences of the fundamental principle now mentioned engages them, lastly, "to look upon mentioned; for, since Christ resides in the in- it as utterly incredible, that God should ever ward frame of every mortal, it follows, "first, again shut up, in the same material habitation, that the whole of religion consists in calling the souls that are set free by death from their off the mind from external objects, in weaken- bodily prison;" and therefore they affirm, that ing the influence and ascendancy of the out- the Gospel-account of the resurrection of the ward senses, and in every one's entering deep-body must either be interpreted in a figurative ly into the inmost recesses of his heart, and listening attentively to the divine instructions and commands that the internal word, or Christ IX. It evidently appears from all this, that within, delivers there; secondly, that the exter- the existence of the man of Christ Jesus, and nal word, i. e. the Scripture, neither points out the circumstantial accounts we have in Scripthe way of salvation, nor leads men to it, ture of his divine origin, his life, and actions, since it only consists of letters and words, his satisfaction, merits and sufferings, make no which, being void of life, have not a sufficient essential part of the theological system of the degree of efficacy and power to illuminate the Quakers, which is built upon a different founhuman mind, and unite it to God. The only||dation, and derives the whole plan and method advantage that, in their opinion, results from a perusal of the Scripture, is, that it excites the mind to listen to the dictates of the internal word, and to go to the school of Christ, who teaches within them; or (to express the same thing in other words,) they look upon the ble as a mute master, who, by signs and figures, points out and discovers that living master, that effective guide, who dwells in the mind. Thirdly, they who are without this written word, such as the Jews, Mohammedans, and savage nations, are not, on that account, either removed from the path, or destitute of the doctrine of salvation, though they indeed want

sense, or be understood as pointing out the creation of a new and celestial body.*

of salvation from the Christ within. Hence several members of that sect, as we learn from writers of unquestionable authority, went such an extravagant length as to maintain, that the accounts we have of Jesus Christ, in the evanBi-gelical history, do not relate to the Son of God, who took upon him the nature of man, but to that Christ within, whose operations are recorded by the sacred historians in figurative and allegorical language. This opinion, if we may confide in the testimonies of unexceptionable witnesses, is so far from having lost its credit among them, that it is still openly professed by the American Quakers. Those of

It is nevertheless to be observed, that the molern Quakers, as appears from the writings of Marlyn and others, are, in general, ignorant of the system of their ancestors, and perpetually confound the innate divine light above-mentioned, with the operations of the Holy Ghost in the minds of the faitnful.