,,ii 7,,of #c7999999 available by the ,bibliothque nationale de ,france 7,bn,f_/,gallica7 at http3_/_/gallica4bnf4fr4 ,a ,,portraiture ,,of ,,quakerism1 ,,volume ,,ii ,taken from a ,view of the ,education and ,discipline1 ,social ,manners1 ,civil and ,political ,economy1 ,religious ,principles and ,character1 of the ,society of ,friends by ,,thomas ,,clarkson1 ,m4,a4 ,author of ,several ,essays on the ,slave ,trade ,new ,york3 ,published by ,samuel ,stansbury1 ,no #aaa1 ,water-,street #ahjf ,,contents ,,of ,,the ,,second ,,volume4 ,,peculiar ,,customs4 ,,chapter ,i4 ,,sect4 ,i4--,marriage--,regulation and example of ,george ,fox1 relative to ,marriage--,present regulations1 and manner of the celebration of it among the ,quakers4 ,,sect4 ,,ii4--,those who marry out of the society1 are disowned--,various reasons for such a measure--,objection to it--,reply4 ,,sect ,,iii4--,but the disowned may be restored to membership--,terms of their restoration--these terms censured--,reply4 ,,sect ,,iv4--,more women disowned on this account than men--,probable causes of this difference of number4 ,,chapter ,,ii4 ,,sect ,i4--,funerals--,extravagance and pageantry of ancient and modern funerals--,these discarded by the ,quakers--,plain manner in which they inter their dead4 ,,sect ,,ii4--,quakers use no tomb-stones1 nor monumental inscriptions --,various reasons of their disuse of these4 ,,sect4 ,,iii4--,neither do they use mourning garments--,reasons why they thus differ from the world--,these reasons farther elucidated by considerations on ,court-mourning4 ,,chapter ,,iii4 ,occupations--,agriculture declining among the ,quakers--,causes and disadvantages of this decline4 ,,chapter ,,iv4 ,,sect4 ,i4--,trade--,quakers view trade as a moral question--,prohibit a variety of trades and dealings on this account--various other wholesome regulations concerning it4 ,,sect4 ,,ii4--,but though the ,quakers thus prohibit many trades1 they are found in some which are considered objectionable by the world--,these specified and examined4 ,,chapter ,v4 ,settlement of differences--,abstain from duels-and also from law--,have recourse to arbitration--,their rules concerning arbitration--,an account of an ,arbitration ,society at ,newcastle upon ,tyne1 on ,quaker-principles4 ,,chapter ,,vi4 ,,sect4 ,i4--,poor--,no beggars among the ,quakers--,manner of relieving and providing for the poor4 ,,sect4 ,,ii4--,education of the children of the poor provided for--,observations on the number of the ,quaker-poor--and on their character4 ,,religion4 ,,introduction4 ,invitation to a perusal of this part of the work--,the necessity of humility and charity in religion on account of the limited powers of the human understanding--,object of this invitation4 ,,chapter ,i4 ,god has given to all1 besides an intellectual1 a spiritual understanding--,some have had a greater portion of this spirit than others1 such as ,abraham1 and ,moses1 and the prophets1 and ,apostles--,jesus ,christ had it without limit or measure4 ,,chapter ,,ii4 ,except a man has a portion of the same spirit1 which ,jesus1 and the ,prophets1 and the ,apostles had1 he cannot know spiritual things--,this doctrine confirmed by ,st4 ,paul--,and elucidated by a comparison between the faculties of men and of brutes4 ,,chapter ,,iii4 ,neither except he has a portion of the same spirit1 can he know the scriptures to be of divine origin1 nor can he spiritually understand them--,objection to this doctrine-,reply4 ,,chapter ,,iv4 ,this spirit1 which has been thus given to men in different degrees1 has been given them as a teacher or guide in their spiritual concerns--,way in which it teaches4 ,,chapter ,v4 ,this spirit may be considered as the primary and infallible guide--and the scriptures but a secondary means of instruction--but the ,quakers do not undervalue the latter on this account--,their opinion concerning them4 ,,chapter ,,vi4 ,this spirit1 as a primary and infallible guide1 has been given to men universally--,from the creation to ,moses--,from ,moses to ,christ--,from ,christ to the present day4 ,,chapter ,,vii4 ,sect4 ,i4--,and as it has been universally to men1 so it has been given them sufficiently--,those who resist it1 quench it--,those who attend to it1 are in the way of redemption4 ,sect4 ,,ii4--,this spirit then besides its office of a spiritual guide1 performs that of a ,redeemer to men--,redemption outward and inward--,inward effected by this spirit4 ,sect4 ,,iii4--,inward redemption produces a new birth--and leads to perfection--,this inward redemption possible to all4 ,sect4 ,,iv--,new birth and perfection more particularly explained-,new birth as real from the spiritual seed of the kingdom as that of plants and vegetables from their seeds in the natural world--and goes on in the same manner progressively to maturity4 ,,chapter ,,viii4 ,,sect4 ,i4--,possibility of redemption to all denied by the favours of ,election and ,reprobation--,quaker-refutation of the later doctrine4 ,,sect4 ,,ii4--,quaker refutation continued4 ,,chapter ,,ix4 ,recapitulation of all the doctrines advanced--,objection that the ,quakers make every thing of the ,spirit and but little of ,jesus ,christ--,attempt to show that ,christians often differ without a just cause--,or that there is no material difference between the creeds of the ,quakers and that of the objectors on this subject4 ,,chapter ,x4 ,,sect4 ,i4--,ministers of the ,gospel--,quakers conceive that the spirit of ,god alone can qualify for the ministry--,women equally qualified with men--,way in which ministers are called and acknowledged among the ,quakers4 ,,sect4 ,,ii4--,quaker-ministers1 when acknowledged1 engage in family visits--,nature of these--and sometimes in missions through ,england--and sometimes in foreign parts4 ,,chapter ,,xi4 ,elders--,their origin and their office--,these are not to meddle with the discipline of the church4 ,,chapter ,,xii4 ,,sect ,i4--,worship--is usually made to consist of prayer and preaching--,but neither of these are considered by the ,quakers to be effectual without the aid of the spirit--,hence no liturgy or studied form of words among the ,quakers--,reputed manner and character of ,quaker-preaching--,observations upon these4 ,,sect4 ,,ii--,silent worship--,manner of it--,worship not necessarily connected with words--,advantages of this mode of worship4 ,,sect4 ,,iii4--,quakers discard every thing formal and superstitious from their worship--,no consecrated ground--,no priest's garments--,no psalmody--,no one day esteemed by them holier than another--,reasons for these singularities4 ,,chapter ,,xiii4 ,miscellaneous particularities--,quakers seldom use the words original sin1 or ,trinity1 and never the word of ,god for the ,scriptures--,believe in the manhood and divinity of ,christ--,in the resurrection--,their ideas on sanctification and justification4 ,,chapter ,,xiv4 ,quakers reject baptism and the ,lord's supper--,indulgence solicited for them on account of the difficulties connected with these subjects--,these difficulties explained4 ,,chapter ,,xv4 ,,sect4 ,i4--,two baptisms1 that of ,john and of ,christ--,that of ,john was by water--and a ,jewish ordinance--,john the prophet left under the law4 ,,sect4 ,,ii4--,baptism of ,christ was by the ,spirit--,this the baptism of the ,gospel--,authorities on which this distinction between the two is founded4 ,,sect4 ,,iii4--,quakers conceive it was not the baptism of ,john which ,jesus included in the ,great ,commission1 when he ordered his disciples to go into all nations1 and to teach them1 baptizing in the name of the father1 and of the ,son1 and of the ,holy ,ghost--,this shown from expressions taken from ,st4 ,peter and ,st4 ,paul--and from the object and nature of this baptism4 ,,sect4 ,,iv4--,but that it was the baptism of ,christ--,this shown from a critical examination of the words in the commission itself--,and from the commission1 as explained by ,st4 ,mark1 ,st4 ,luke1 and ,st4 ,paul4 ,,sect4 ,v4--,practice of ,jesus and the ,apostles a confirmation of this opinion4 ,,chapter ,,xvi4 ,sect4 ,i4--,two suppers1 the one instituted by ,moses1 the other by ,jesus ,christ--,the first called the passover--,ancient and modern manner of its celebration4 ,sect4 ,,ii4--,second1 enjoined by ,jesus at ,capernaum--,this wholly1 of a spiritual nature--,way in which this may be enjoyed4 ,sect4 ,,iii4--,quakers say that ,jesus instituted no new supper distinct from that of the passover1 and which was to render null and void that enjoined at ,capernaum1 at a rite of the ,christian church--,no such institution to be collected from ,st4 ,matthew1 ,st4 ,mark1 or ,st4 ,john4 ,sect4 ,,iv4--,nor from ,st4 ,luke--,st4 ,luke only says1 that all future passovers of the ,disciples with ,christ were to be spiritual--but if1 as ,jews1 they could not all at once abdicate the passover to which they had been educated1 they were to celebrate it with a new meaning--,but no acknowledged permission of it to others4 ,sect4 ,v4--,nor from ,st4 ,paul--,st4 ,paul only says that the passover1 as spiritualized by ,jesus1 was allowed to his disciples1 or to the ,jewish converts1 who could not all at once lay aside their prejudices concerning it1 but that it was to last only for a time--,different opinions about this time--,that of the ,quakers concerning it4 ,sect4 ,,vi4--,had a new supper1 distinct from that of the passover1 been intended as a ceremonial of the ,christian church1 it would have been commanded to others besides the disciples1 and its duration would not have been limited--,reasons from ,st4 ,paul1 to show that he himself did not probably consider it as a ,christian ordinance--,whereas the supper enjoined at ,capernaum1 was to be eternal--and universal--and an essential with all ,christians4 ,,peculiar ,,customs ,,of ,,the ,,quakers4 7,,continued7 ,,vol4 ,,ii ,b4 ,,peculiar ,,customs ,,of ,,the ,,quakers4 ,,chap4 ,i4 ,,section ,i4 ,marriage--,quakers differ in many respects from others1 on the subject of ,marriage--,george ,fox introduced ,regulations concerning it--,protested against the usual manner of the celebration of it--,gave an example of what he recommended--,present regulations of the ,quakers on this subject4 ,in the continuation of the ,customs of the ,quakers1 a subject which ,i purpose to resume in the present volume1 ,i shall begin with that of ,marriage4 ,the ,quakers differ from others in many of their regulations concerning this custom4 ,they differ also in the manner of the celebration of it4 ,and1 as they differ in these respects1 so they experience generally a different result4 ,the ,quakers1 as a married1 may be said to be a happy1 people4 ,hence the detailers of scandal1 have rarely had it in their power to promulgate a ,quaker adultery4 ,nor have the lawyers had an opportunity in our public courts of proclaiming a ,quaker divorce4 ,george ,fox suggested many regulations on this subject4 ,he advised1 among other things1 when persons had it in contemplation to marry1 that they should lay their intention before the monthly meetings1 both of the men and women4 ,he advised also1 that the consent of their parents should be previously obtained1 and certified to these4 ,thus he laid the foundation for greater harmony in the approaching union4 ,he advised again1 that an inquiry should be made1 if the parties were clear of engagements or promises of marriage to others1 and1 if they were not1 that they should be hindered from proceeding4 ,thus1 he cut off some of the causes of the interruption of connubial happiness1 by preventing uneasy reflections1 or suits at law1 after the union had taken place4 ,he advised also1 in the case of second marriages1 that any offspring resulting from the former1 should have their due rights and a proper provision secured to them1 before they were allowed to be solemnized4 ,thus he gave a greater chance for happiness1 by preventing mercenary motives from becoming the causes of the union of husbands and wives4 ,but ,george ,fox1 as he introduced these and other salutary regulations on the subject of ,marriage1 so he introduced a new manner of the celebration of it4 ,he protested against the manner of the world1 that is1 against the formal prayers and exhortations as they were repeated1 and against the formal ceremonies1 an they were practised by the ,parish ,priest4 ,he considered that it was ,god1 who joined man and woman before the fall2 and that in ,christian times1 or where the man was truly renovated in heart1 there could be no other right or honourable way of union4 ,consistently with this view of the subject1 he observed1 that in the ancient scriptural times1 persons took each other in marriage in the assemblies of the ,elders2 and there was no record1 from the ,book of ,genesis to that of ,revelations1 of any marriage by a ,priest4 ,hence it became his new society1 as a religious or renovated people1 to abandon apostate usages1 and to adopt a manner that was more agreeable to their new state4 ,george ,fox gave in his own marriage1 an example of all that he had thus recommended to the society4 ,having agreed with ,margaret ,fell1 the widow of ,judge ,fell1 upon the propriety of their union as husband and wife1 he desired her to send for her children4 ,as soon as they were come1 he asked them and their respective husbands1#a ,if they had any thing against it1 or for it1 desiring them to speak8 and they all severally expressed their satisfaction therein4 ,then he asked ,margaret1 if she had fulfilled and performed her husband's ,will to her children8 ,she replied1 the children know that4 ,whereupon he asked them1 whether1 if their mother married1 they should not lose by it8 ,and he asked ,margaret1 whether she had done any thing in lieu of it1 which might answer it to the children8 ,the children said1 she had answered it to them1 and desired him to speak no more about that4 ,he told them1 that he was plain1 and that he would have all things done plainly2 for he sought not any outward advantage to himself4 ,so1 after he had acquainted the children with it1 their intention of marriage was laid before ,friends1 both privately and publicly2 and afterwards a meeting being appointed for the accomplishment of the marriage1 in the public ,meeting-house at ,broad ,mead1 in ,bristol1 they took each other in marriage1 in the plain and simple manner as then practised1 and which he himself had originally recommended to his followers4 ,footnote #a3 ,g4 ,fox's ,journal1 ,vol4 #b4 p4 #ace4 ,the regulations concerning marriage1 and the manner of the celebration of it1 which obtained in the time of ,george ,fox1 nearly obtain among the ,quakers of the present day4 ,when marriage is agreed upon between two persons1 the man and the woman1 at one of the monthly meetings1 publicly declare their intention1 and ask leave to proceed4 ,at this time their parents1 if living1 must either appear1 or send certificates to signify their consent4 ,this being done1 two men are appointed by the men's meeting1 and two women are appointed by that of the women1 to wait upon the man and woman respectively1 and to learn from themselves1 as well as by other inquiry1 if they stand perfectly clear from any marriage-promises and engagements to others4 ,at the next monthly meeting the deputation make their report4 ,if either of the parties is reported to have given expectation of marriage to any other individual1 the proceedings are stopped till the matter be satisfactorily explained4 ,but if they are both of them reported to be clear in this respect1 they are at liberty to proceed1 and one or more persons of respectability of each sex1 are deputed to see that the marriage be conducted in an orderly manner4 ,in the case of second marriages1 additional instructions are sometimes given2 for if any of the parties thus intimating their intentions of marrying should have children alive1 the same persons1 who were deputed to inquire into their clearness from all other engagements1 are to see that the rights of such children be legally secured4 ,when the parties are considered to be free1 by the reports of the deputation1 to proceed upon their union1 they appoint a suitable day for the celebration of it1 which is generally one of the week-day meetings for worship4 ,on this day they repair to the ,meeting-house with their friends4 ,the congregation1 when seated1 sit in silence4 ,perhaps some minister is induced to speak4 ,after a suitable time has elapsed1 the man and the woman rise up together1 and1 taking each other by the hand1 declare publicly1 that they thus take each other as husband and wife4 ,this constitutes their marriage4 ,by way1 however1 of evidence of their union1 a paper is signed by the man and woman1 in the presence of three witnesses1 who sign it also1 in which it is stated that they have so taken each other in marriage4 ,and1 in addition to this1 though1 it be not a necessary practice1 another paper is generally produced and read1 stating concisely the proceedings of the parties in their respective ,meetings for the purpose of their marriage1 and the declaration made by them1 as having taken each other as man and wife4 ,this is signed by the parties1 their relations1 and frequently by many of their friends1 and others present4 ,all marriages of other ,dissenters are celebrated in the established churches1 according to the ceremonies of the same4 ,but the marriages of the ,quakers are valid by law in their own ,meeting-houses1 when solemnised in this simple manner4 ,,sect4 ,,ii4 ,quakers1 marrying out of the ,society1 to be disowned--,that regulation charged with pride and cruelty--,reasons for this disownment are--,that mixed ,marriages cannot be celebrated without a violation of same of the great ,principles of the ,society--,that they are generally productive of disputes and uneasiness to those concerned--and that the discipline cannot be carried on in such families4 ,among the regulations suggested by ,george ,fox1 and adopted by his followers1 it was determined that persons1 belonging to the society1 should not intermarry with those of other religious professions4 ,such an heterogeneous union was denominated a mixed marriage2 and persons1 engaging in such mixed marriages1 were to be disowned4 ,people of other denominations have charged the ,quakers with a more than usually censurable pride1 on account of their adoption of this law4 ,they consider them as looking down upon the rest of their fellow-creatures1 as so inferior or unholy1 as not to deign or to dare to mix in alliance with them1 or as looking upon them in the same light as the ,jews considered the ,heathen1 or the ,greeks the ,barbarian world4 ,and they have charged them also with as much cruelty as pride1 on the same account4 ,a ,quaker1 they say1 feels himself strongly attached to an accomplished woman2 but she does not belong to the society4 ,he wishes to marry1 but he cannot marry her on account of its laws4 ,having a respect for the society1 he looks round it again1 but he looks round it in vain4 ,he finds no one equal to this woman2 no one1 whom he could love so well4 ,to marry one in the society1 while he loves another out of it better1 would be evidently wrong4 ,if he does not marry her1 he makes the greatest of all sacrifices1 for he loses that which he supposes would constitute a source of enjoyment to him for the remainder of his life4 ,if he marries her1 he is expelled the society2 and this1 without having been guilty of an immoral offence4 ,one of the reasons1 which the ,quakers give for the adoption of this law of disownment in the case of mixed marriages1 is1 that those who engage in them violate some of the most important principles of the society1 and such indeed as are distinguishing characteristics of ,quakerism from the religion of the world4 ,it is a religious tenet of the ,quakers1 as will be shown in its proper place1 that no appointment of man can make a minister of the gospel1 and that no service1 consisting of an artificial form of words1 to be pronounced on stated occasions1 can constitute a religious act2 for that the spirit of ,god is essentially necessary to create the one1 and to produce the other4 ,it is also another tenet with them1 that no minister of a christian church1 ought to be paid for his ,gospel-labours4 ,this latter tenet is held so sacred by the ,quakers1 that it affords one reason among others1 why they refuse payment of tithes1 and other demands of the church1 preferring to suffer loss by distraints for them1 than to comply with them in the usual manner4 ,now these two principles are essentials of ,quakerism4 ,but no person1 who marries out of the society1 can be legally married without going through the forms of the established church4 ,those therefore who submit to this ceremony1 as performed by a priest1 acknowledge1 according to the ,quakers1 the validity of an human appointment of the ministry4 ,they acknowledge the validity of an artificial service in religion4 ,they acknowledge the propriety of paying a ,gospel-minister for the discharge of his office4 ,the ,quakers1 therefore1 consider those who marry out of the society1 as guilty of such a dereliction of ,quaker-principles1 that they can be no longer considered as sound or consistent members4 ,but independently of the violation of these principles1 which the ,quakers take as the strongest ground for their conduct on such an occasion1 they think themselves warranted in disowning1 from a contemplation of the consequences1 which have been known to result from these marriages4 ,in the first place1 disownment is held to be necessary1 because it acts as a check upon such marriages1 and because1 by acting as such a check1 it prevents the family-disputes and disagreements which might otherwise arise2 for such marriages have been found to be more productive of uneasiness than of enjoyment4 ,when two persons of different religious principles1 a ,quaker for example1 and a woman of the church1 join in marriage1 it is almost impossible that they should not occasionally differ4 ,the subject of religion arises1 and perhaps some little altercation with it1 as the ,sunday comes4 ,the one will not go to church1 and the other will not go to meeting4 ,these disputes do not always die with time4 ,they arise1 however1 more or less1 according to circumstances4 ,if neither of the parties set any value upon their religious opinions1 there will be but little occasion for dispute4 ,if both of them1 on the other hand1 are of a serious cast1 much will depend upon the liberality of their sentiments3 but1 generally speaking1 it falls to the lot of but few to be free from religious prejudices4 ,and here it may be observed1 that points in religion also may occasionally be suggested1 which may bring with them the seeds of temporary uneasiness4 ,people of other religious denominations generally approach nearer to one another in their respective creeds1 than the ,quakers to either of them4 ,most christians agree1 for example1 in the use of ,baptism in some form or other1 and also in the celebration of the ,lord's ,supper4 ,but the ,quakers1 as will be shown in this volume1 consider these ordinances in a spiritual light1 admitting no ceremonials in so pure a system as that of the ,christian religion4 ,but these differences1 which may thus soon or late take their rise upon these or other subjects1 where the parties set a value on their respective religious opinions1 cannot fail of being augmented by new circumstances in time4 ,the parties in question have children4 ,the education of these is now a subject of the most important concern4 ,new disputes are engendered on this head1 both adhering to their respective tenets as the best to be embraced by their rising offspring4 ,unable at length to agree on this point1 a sort of compromise takes place4 ,the boys are denied1 while the girls are permitted1 baptism4 ,the boys1 again1 are brought up to meeting1 and the girls to church1 or they go to church and meeting alternately4 ,in the latter case1 none of the children can have any fixed principles4 ,nor will they be much better off in the former4 ,there will be frequently an opposition of each other's religious opinions1 and a constant hesitation and doubt about the consistency of these4 ,there are many points1 which the mothers will teach the daughters as right1 or essential1 but which the fathers will teach the sons as erroneous or unimportant4 ,thus disputes will be conveyed to the children4 ,in their progress through life other circumstances may arise1 which may give birth to feelings of an unpleasant nature4 ,the daughters will be probably instructed in the accomplishments of the world4 ,they will be also introduced to the card-room1 and to assemblies1 and to the theatre1 in their turn4 ,the boys will be admitted to neither4 ,the latter will of course feel their pleasures abridged1 and consider their case as hard1 and their father as morose and cruel4 ,little jealousies may arise upon this difference of their treatment1 which may be subversive of filial and fraternal affection4 ,nor can religion be called in to correct them2 for while the two opposite examples of father and mother1 and of sisters and brothers1 are held out to be right1 there will be considerable doubts as to what are religious truths4 ,the ,quakers urge again in behalf of their law against mixed marriages1 that if these were not forbidden1 it would be impossible to carry on the discipline of the society4 ,the truth of this may be judged by the preceding remarks4 ,for if the family were divided into two parties1 as has been just stated1 on account of their religion1 it would be but in a kind of mongrel-state4 ,if1 for instance1 it were thought right1 that the ,quaker-part of it should preserve the simplicity of the ,quaker-dress1 and the plainness of the ,quaker-language1 how is this to be done1 while the other part daily move in the fashions1 and are taught as a right usage1 to persist in the phrases of the world8 ,if1 again1 the ,quaker-part of it are to be kept from the amusements prohibited by the society1 how is this to be effected1 while the other part of it speak of them from their own experience1 with rapture or delight8 ,it would be impossible1 therefore1 in the opinion of the ,quakers1 in so mixed a family1 to keep up that discipline1 which they consider as the corner-stone of their constitutional fabric1 and which may be said to have been an instrument in obtaining for them the character of a moral people4 ,,sect4 ,,iii4 ,but though persons are thus disowned1 they may be restored to membership--,generally understood1 however1 that they must previously express their repentance for their marriages--,this confession of repentance censured by the world--,but is admissible without the criminality supposed--,the word repentance misunderstood by the world4 ,but though the ,quakers may disown such as marry out of their society1 it does not follow that these may not be reinstated as members4 ,if these should conduct themselves after their disownment in an orderly manner1 and1 still retaining their attachment to the society1 should bring up their children in the principles and customs of it1 they may1 if they apply for restoration1 obtain it1 with all their former privileges and rights4 ,the children also of such as marry out of the society1 though they are never considered to be members of it1 may yet become so in particular cases4 ,the society advises that the monthly meetings1 should extend a tender care towards such children1 and that they should be admitted into membership at the discretion of the said meetings1 either in infancy or in maturer age4 ,but here ,i must stop to make a few observations1 on an opinion which prevails upon this subject4 ,it is generally understood that the ,quakers1 in their restoration of disowned persons to membership1 require them previously and publicly to acknowledge1 that they have repented of their marriages4 ,this obligation to make this public confession of repentance1 has given to many a handle for heavy charges against them4 ,indeed ,i scarcely know1 in any part of the ,quaker-system1 where people are louder in their censures1 than upon this point4 ,a man1 they say1 cannot express his penitence for his marriage without throwing a stigma upon his wife4 ,to do this is morally wrong1 if he has no fault to find with her4 ,to do it1 even if she has been in fault1 is indelicate4 ,and not to do it1 is to forego his restoration to membership4 ,this law therefore of the ,quakers is considered to be immoral1 because it may lead both to hypocrisy and falsehood4 ,i shall not take up much time in correcting the notions that have gone abroad on this subject4 ,of those who marry out of the society1 it may be presumed that there are some1 who were never considered to be sound in the ,quaker-principles1 and these are generally they who intermarry with the world4 ,now they1 who compose this class1 generally live after their marriages1 as happily out of the society as when they were in it4 ,of course1 these do not repent of the change4 ,and if they do not repent1 they never sue for restoration to membership4 ,they cannot1 therefore1 incur any of the charges in question4 ,nor can the society be blamed in this case1 who1 by never asking them to become members1 never entice them to any objectionable repentance4 ,of those again1 who marry out of the society1 there may be individuals1 so attached to its communion1 that it was never imagined they would have acted in this manner4 ,now of these1 it may in general be said1 that they often bitterly repent4 ,they find1 soon or late1 that the opposite opinions and manners1 to be found in their union1 do not harmonize4 ,and here it may be observed1 that it is very possible1 that such persons may say they repent without any crimination of their wives4 ,a man1 for instance1 may have found in his wife all the agreeableness of temper1 all the domestic virtue and knowledge1 all the liberality of religious opinion1 which he had anticipated2 but in consequence of the mixed principles resulting from mixed marriages1 or of other unforeseen causes1 he may be so alarmed about the unsteady disposition of his children and their future prospects1 that the pain which he feels on these accounts may overbalance the pleasure1 which he acknowledges in the constant prudence1 goodness1 solicitude1 and affection1 of his wife4 ,this may be so much the case1 that all her consolatory offices may not be able to get the better of his grief4 ,a man1 therefore1 in such circumstances1 may truly repent of his marriage1 or that he was ever the father of such children1 though he can never complain as the husband of such a wife4 ,the truth1 however1 is1 that those who make the charge in question1 have entirely misapplied the meaning of the word repent4 ,people are not called upon to express their sorrow1 for having married the objects of their choice1 but for having violated those great tenets of the society1 which have been already mentioned1 and which form distinguishing characteristics between ,quakerism and the religion of the world4 ,those1 therefore1 who say they repent1 say no more than what any other persons might be presumed to say1 who had violated the religious tenets of any other society to which they might have belonged1 or who had flown in the face of what they had imagined to be religious truths4 ,,sect4 ,,iv4 ,of persons1 disowned for marriage1 the greater proportion is said to consist of women--,causes assigned for this difference of number in the two sexes4 ,it will perhaps appear a curious fact to the world1 but ,i am told it is true1 that the number of the women1 disowned for marrying out of the society1 far exceeds the number of the men1 who are disowned on the same account4 ,it is not difficult1 if the fact be as it is stated1 to assign a reason for this difference of number in the two sexes4 ,when men wish to marry1 they wish1 at least if they are men of sense1 to find such women as are virtuous2 to find such as are prudent and domestic1 and such as have a proper sense of the folly and dissipation of the ,fashionable world2 such in fact as will make good mothers and good wives4 ,now if a ,quaker looks into his own society1 he will generally find the female part of it of this description4 ,female ,quakers excel in these points4 ,but if he looks into the world at large1 he will in general find a contrast in the females there4 ,these1 in general1 are but badly educated4 ,they are taught to place a portion of their happiness in finery and show3 utility is abandoned for fashion3 ,the knowledge of the etiquette of the drawing-room usurps the place of the knowledge of the domestic duties3 ,a kind of false and dangerous taste predominates3 ,scandal and the card-table are preferred to the pleasures of a rural walk3 ,virtue and ,modesty are seen with only half their energies1 being overpowered by the noxiousness of novel-reading principles1 and by the moral taint which infects those who engage in the varied rounds of a fashionable life4 ,hence a want of knowledge1 a love of trifles1 and a dissipated turn of mind1 generally characterize those who are considered as having had the education of the world4 ,we see therefore a good reason why ,quaker-men should confine themselves in their marriages to their own society4 ,but the same reason1 which thus operates with ,quaker-men in the choice of ,quaker-women1 operates with men who are not of the society1 in choosing them also for their wives4 ,these are often no strangers to the good education1 and to the high character1 of the ,quaker-females4 ,fearful often of marrying among the badly educated women of their own persuasion1 they frequently address themselves to this society1 and not unfrequently succeed4 ,to this it may be added1 that if ,quaker-men were to attempt to marry out of their own society1 they would not in general be well received4 ,their dress and their manners are considered as uncouth in the eyes of the female-world1 and would present themselves as so many obstacles in the way of their success4 ,the women of this description generally like a smart and showy exterior4 ,they admire heroism and spirit4 ,but neither such an exterior1 nor such spirit1 are to be seen in the ,quaker-men4 ,the dress of the ,quaker-females1 on the other hand1 is considered as neat and elegant1 and their modesty and demeanor as worthy of admiration4 ,from these circumstances they captivate4 ,hence the difference1 both in the inward and outward person1 between the men and the women of this society1 renders the former not so pleasing1 while it renders the latter objects of admiration1 and even choice4 ,,chap4 ,,ii4 ,,section ,i4 ,funerals--,most nations have paid extravagant attention to their dead--,the moderns follow their example--,this extravagance1 or the pageantry of funerals1 discarded by the ,quakers--,their reasons for it--,plainness of ,quaker-funerals4 ,if we look into the history of the world1 we shall find1 from whatever cause it has arisen1 whether from any thing connected with our moral feelings1 such as love1 gratitude1 or respect1 or from vanity1 or ostentation1 that almost all nations1 where individuals have been able to afford it1 have incurred considerable expense in the interment of their dead4 ,the ,greeks were often very extravagant in their funerals4 ,many persons1 ornamented with garlands1 followed the corpse1 while others were employed in singing and dancing before it4 ,at the funerals of the great1 among the ,romans1 couches were carried1 containing the waxen or other images of the family of the deceased1 and hundreds joined in the procession4 ,in our own times1 we find a difference in the manner of furnishing or decorating funerals1 though but little in the intention of making them objects of outward show4 ,a bearer of plumes precedes the procession4 ,the horses employed are dressed in trappings4 ,the hearse follows ornamented with plumes of feathers1 and gilded and silvered with gaudy escutcheons1 or the armorial bearings of the progenitors of the deceased4 ,a group of hired persons range themselves on each side of the hearse and attendant carriages1 while others close the procession4 ,these again are all of them clad in long cloaks1 or furnished1 in regular order1 with scarfs and hat-bands4 ,now all these outward appendages1 which may be called the pageantry of funerals1 the ,quakers have discarded1 from the time of their institution1 in the practice of the burial of their dead4 ,the ,quakers are of opinion1 that funeral processions should be made1 if any thing is to be made of them1 to excite serious reflections1 and to produce lessons of morality in those who see them4 ,this they conceive to be best done by depriving the dead body of all ornaments and outward honours4 ,for1 stripped in this manner1 they conceive it to approach the nearest to its native worthlessness or dust4 ,such funerals1 therefore1 may excite in the spectator a deep sense of the low and debased condition of man4 ,and his feelings will be pure on the occasion1 because they will be unmixed with the consideration of the artificial distinctions of human life4 ,the spectator too will be more likely1 if he sees all go undistinguished to the grave1 to deduce for himself the moral lesson1 that there is no true elevation of one above another1 only as men follow the practical duties of virtue and religion4 ,but what serious reflections1 or what lessons of morality1 on the other hand1 do the funerals of the world produce1 if accompanied with pomp and splendour8 ,to those who have sober and serious minds1 they produce a kind of pity1 that is mingled with disgust4 ,in those of a ludicrous turn1 they provoke ludicrous ideas1 when they see a dead body attended with such extravagant parade4 ,to the vulgar and the ignorant no one useful lesson is given4 ,their senses are all absorbed in the show2 and the thoughts of the worthlessness of man1 as well as of death and the grave1 which ought naturally to suggest themselves on such occasions1 are swallowed up in the grandeur and pageantry of the procession4 ,funerals1 therefore1 of this kind1 are calculated to throw honour upon riches1 abstractedly of moral merit2 to make the creature of as much importance when dead as when alive2 to lessen the humility of man2 and to destroy1 of course1 the moral and religious feelings that should arise upon such occasions4 ,add to which1 that such a conduct among christians must be peculiarly improper2 for the christian dispensation teaches man1 that he is to work out his salvation with fear and trembling4 ,it seems inconsistent1 therefore1 to accompany with all the outward signs of honour and greatness the body of a poor wretch1 who has had this difficult and awful task to perform1 and who is on his last earthly journey1 previously to his appearance before the tribunal of the ,almighty to be judged for the deeds which he has committed in the flesh4 ,actuated by such sentiments as these1 the ,quakers have discarded all parade at their funerals4 ,when they die1 they are buried in a manner singularly plain4 ,the corpse is deposited in a plain coffin4 ,when carried to the meeting-house or grave-yard1 it is attended by relations and friends4 ,these have nothing different at this time in their external garments from their ordinary dress4 ,neither man nor horse is apparelled for the purpose4 ,all pomp and parade1 however rich the deceased may have been1 are banished from their funeral processions4 ,the corpse1 at length1 arrives at the meeting-house#b4 ,it is suffered to remain there in the sight of the spectators4 ,the congregation then sit in silence1 as at a meeting for worship4 ,if any one feels himself induced to speak1 he delivers himself accordingly2 if not1 no other rite is used at this time4 ,in process of time the coffin is taken out of the meeting-house1 and carried to the grave4 ,many of the acquaintances of the deceased1 both ,quakers and others1 follow it4 ,it is at length placed by the side of the grave4 ,a solemn1 silent pause1 immediately takes place4 ,it is then interred4 ,another shorter pause then generally follows4 ,these pauses are made1 that the spectators may be more deeply touched with a sense of their approaching exit1 and their future state4 ,if a minister or other person1 during these pauses1 have any observation or exhortation to make1 which is frequently the case1 he makes it4 ,if no person should feel himself impressed to speak1 the assembled persons depart4 ,the act of seeing the body deposited in the grave1 is the last public act of respect which the ,quakers show to their deceased relations4 ,this is the whole process of a ,quaker-funeral4 ,footnote #b3 ,it is sometimes buried without being carried there4 ,,sect4 ,,ii4 ,quakers use no vaults in their burying-grounds--,relations sometimes buried near each other1 but oftener otherwise--,they use no tomb-stones or monumental inscriptions--,reasons for this disuse--,but they sometimes record accounts of the lives1 deaths1 and dying sayings1 of their ,ministers4 ,the ,quakers1 in the infancy of their institution1 were buried in their gardens1 or orchards1 or in the fields and premises of one another4 ,they had at that time no grave-yards of their own2 and they refused to be buried in those of the church1 lest they should thus acknowledge the validity of an human appointment of the priesthood1 the propriety of payment for gospel-labour1 and the peculiar holiness of consecrated ground4 ,this refusal to be buried within the precincts of the church1 was considered as the bearing of their testimony for truth4 ,in process of time they raised their own meeting-houses1 and had their respective burying places4 ,but these were not always contiguous1 but sometimes at a distance from one another1 ,the ,quakers have no sepulchres or arched vaults under ground for the reception of their dead4 ,there has been here and there a vault1 and there is here and there a grave with sides of brick2 but the coffins1 containing their bodies1 are usually committed to the dust4 ,i may observe also1 that the ,quakers are sometimes buried near their relations1 but more frequently otherwise4 ,in places where the ,quaker-population is thin1 and the burial ground large1 a relation is buried next to a relation1 if it be desired4 ,in other places1 however1 the graves are usually dug in rows1 and the bodies deposited in them1 not as their relations lie1 but as they happen to be opened in succession without any attention to family connexions4 ,when the first grave in the row is opened and filled1 the person who dies next1 is put into that which is next to it2 and the person who dies next1 occupies that which is next to the second#c4 ,it is to many an endearing thought1 that they shall lie after their death1 near the remains of those whom they loved in life4 ,but the ,quakers1 in general1 have not thought it right or wise to indulge such feelings4 ,they believe that all good men1 however their bodies may be separated in their subterraneous houses of clay1 will assuredly meet at the resurrection of the just4 ,footnote #c3 ,by this process a small piece of ground is longer in filling1 no room being lost1 and the danger and disagreeable necessity of opening graves before the bodies in them are decayed1 is avoided4 ,the ,quakers also reject the fashions of the world in the use of tomb-stones and monumental inscriptions4 ,these are generally supposed to be erected out of respect to the memory or character of the deceased4 ,the ,quakers1 however1 are of opinion1 that this is not the proper manner of honouring the dead4 ,if you wish to honour a good man1 who has departed this life1 let all his good actions live in your memory2 let them live in your grateful love and esteem2 so cherish them in your heart1 that they may constantly awaken you to imitation4 ,thus you will show1 by your adoption of his amiable example1 that you really respect his memory4 ,this is also that tribute1 which1 if he himself could be asked in the other world how he would have his memory respected in this1 he would prefer to any description of his virtues1 that might be given by the ablest writer1 or handed down to posterity by the ablest monument of the sculptor's art4 ,but the ,quakers have an objection to the use of tomb-stones and monumental inscriptions1 for other reasons4 ,for1 where pillars of marble1 abounding with panegyric1 and decorated in a splendid manner1 are erected to the ashes of dead men1 there is a danger1 lest1 by making too much of these1 a superstitious awe should be produced1 and a superstitious veneration should attach to them4 ,the early ,christians1 by making too much of the relics of their saints or pious men1 fell into such errors4 ,the ,quakers believe1 again1 that if they were to allow the custom of these outward monuments to obtain among them1 they might be often led1 as the world is1 and by the same causes1 to a deviation from the truth2 for it is in human nature to praise those whom we love1 but more particularly when we have lost them4 ,hence1 we find often such extravagant encomiums upon the dead1 that if it were possible for these to be made acquainted with them1 they would show their disapprobation of such records4 ,hence we find also1 that as false as an epitaph1 has become a proverbial expression4 ,but even in the case where nothing more is said upon the tomb-stone than what ,moses said of ,seth1 and of ,enos1 and of ,cainan1 and others1 when he reckoned up the genealogy of ,adam1 namely1 that they lived and that they died1 the ,quakers do not approve of such memorials4 ,for these convey no merit of the deceased1 by which his example should be followed4 ,they convey no lesson of morality3 and in general they are not particularly useful4 ,they may serve perhaps to point out to surviving relations1 the place where the body of the deceased was buried1 so that they may know where to mark out the line for their own graves4 ,but as the ,quakers in general have overcome the prejudice of sleeping with their fathers1 such memorials cannot be so useful to them4 ,the ,quakers1 however1 have no objection1 if a man has conducted himself particularly well in life1 that a true statement should be made concerning him1 provided such a statement would operate as a lesson of morality to others2 but they think that the tomb-stone is not the best medium of conveying it4 ,they are persuaded that very little moral advantage is derived to the cursory readers of epitaphs1 or that they can trace their improvement in morals to this source4 ,sensible1 however1 that the memorials of good men may be made serviceable to the rising generation1 7and there are no ideas1 says ,addison1 which strike more forcibly on our imaginations1 than those which are raised from reflections upon the exits of great and excellent men17 they are willing to receive accounts of the lives1 deaths1 and remarkable dying sayings1 of those ministers in their own society1 who have been eminent for their labours4 ,these are drawn up by individuals1 and presented to the monthly meetings1 to which the deceased belonged4 ,but here they must undergo an examination before they are passed4 ,the truth of the statement1 and the utility of the record1 must appear4 ,it then falls to the quarterly meetings to examine them again1 and these may alter1 or pass1 or reject them1 as it may appear to be most proper4 ,if these should pass them1 they are forwarded to the yearly meeting4 ,many of them1 after this1 are printed2 and1 finding their way into the bookcases of the ,quakers1 they become collected essays of morality1 and operate as incitements to piety to the rising youth4 ,thus the memorials of men are made useful by the ,quakers in an unobjectionable manner2 for the falsehood and flattery of epitaphs are thus avoided2 none but good men having been selected1 whose virtues1 if they are recorded1 can be perpetuated with truth4 ,,sect4 ,,iii4 ,they discard also mourning garments--,these are only emblems of sorrow--and often make men pretend to be what they are not--,this contrary to ,christianity--,thus they may become little better than disguised pomp1 or fashionable forms--,this instanced in the changes and duration of common mourning--and in the custom also of court-mourning --,ramifications of the latter4 ,as the ,quakers neither allow of the tomb-stones1 nor the monumental inscriptions1 so they do not allow of the mourning garments of the world4 ,they believe there can be no true sorrow but in the heart1 and that there can be no other true outward way of showing it than by fulfilling the desires1 and by imitating the best actions1 of those whom men have lost and loved4 ,the mourning1 says ,william ,penn1 which it is fit for a ,christian to have on the departure of beloved relations and friends1 should be worn in the mind1 which is only sensible of the loss4 ,and the love which men have had to these1 and their remembrance of them1 should be outwardly expressed by a respect to their advice1 and care of those they have left behind them1 and their love of that which they loved4 ,but mourning garments1 the ,quakers contend1 are only emblems of sorrow4 ,they will therefore frequently be used1 where no sorrow is4 ,many persons follow their deceased relatives to the grave1 whose death1 in point of gain1 is a matter of real joy2 witness young spendthrifts1 who have been raising sum after sum on expectation1 and calculating with voracious anxiety1 the probable duration of their relations' lives4 ,and yet all these follow the corpse to the grave1 with white handkerchiefs1 mourning habits1 slouched hats1 and dangling hat-bands4 ,mourning garments1 therefore1 frequently make men pretend to be what they are not4 ,but no true or consistent ,christian can exhibit an outward appearance to the world1 which his inward feelings do not justify4 ,it is not contended here by the ,quakers1 that because a man becomes occasionally a hypocrite1 this is a sufficient objection against any system2 for a man may be an ,atheist even in a ,quaker's garb4 ,nor is it insinuated1 that individuals do not sometimes feel in their hearts1 the sorrow which they purpose to signify by their clothing4 ,but it is asserted to be true1 that men who use mourning habits as they are generally used1 do not wear them for those deceased persons only whom they loved1 and abstain from the use of them where they had no esteem1 but that they wear them promiscuously on all the occasions which have been dictated by fashion4 ,mourning habits therefore1 in consequence of a long system of etiquette1 have become1 in the opinion of the ,quakers1 but little better than disguised pomp1 or fashionable forms4 ,i shall endeavour to throw some light upon this position of the ,quakers1 by looking into the practice of the world4 ,in the first place1 there are seasons there1 when full mourning1 and seasons when only half mourning1 is to be worn4 ,thus the habit is changed1 and for no other reason1 than that of conformity with the laws of fashion4 ,the length of this time also1 or season of mourning1 is made to depend upon the scale of men's affinity to the deceased2 though nothing can be more obvious1 than that men's affection for the living1 and that their sorrow for them when dead1 cannot be measured by this standard4 ,hence the very time that a man shall mourn1 and the very time that he shall only half-mourn1 and the very time that he shall cease to mourn1 is fixed for him by the world1 whatever may be the duration of his own sorrow4 ,in court-mourning also1 we have an instance of men being instructed to mourn1 where their feelings are neither interested nor concerned4 ,in this case1 the disguised pomp1 spoken of by the ,quakers1 will be more apparent4 ,two princes have perhaps been fighting with each other for a considerable portion of their reigns4 ,the blood of their subjects has been spilled1 and their treasures have been exhausted4 ,they have probably had1 during all this time1 no kind disposition one towards another1 each considering the other as the aggressor1 or as the author of the war4 ,when both have been wearied out with expense1 they have made peace4 ,but they have still mutual jealousies and fears4 ,at length one of them dies4 ,the other1 on receiving an express relative to the event1 orders mourning for the deceased for a given time4 ,as other potentates receive the intelligence1 they follow the example4 ,their several levees or drawing-rooms1 or places of public audience1 are filled with mourners4 ,every individual of each sex1 who is accustomed to attend them1 is now habited in black4 ,thus a round of mourning is kept up by the courtiers of ,europe1 not by means of any sympathetic beating of the heart1 but at the sound1 as it were1 of the postman's horn4 ,but let us trace this species of mourning farther1 and let us now more particularly look at the example of our own country for the elucidation of the point in question4 ,the same ,gazette1 which gave birth to this black influenza at court1 spreads it still farther4 ,the private gentlemen of the land undertake to mourn also4 ,you see them accordingly in the streets1 and in private parties1 and at public places1 in their mourning habits4 ,nor is this all4 ,military officers1 who have fought against the armies of the deceased1 wear black crapes over their arms in token of the same sorrow4 ,but the fever does not stop even here4 ,it still spreads1 and in tracing its progress1 we find it to have attacked our merchants4 ,yes1 the disorder has actually got upon change4 ,but what have ,i said8 ,mourning habits upon change6 ,where the news of an army cut to pieces1 produces the most cheerful countenances in many1 if it raises the stocks but an half per cent4 ,mourning habits upon change1 where contracts are made for human flesh and blood6 ,where plans that shall consign cargoes of human beings to misery and untimely death1 and their posterity to bondage1 are deliberately formed and agreed upon6 ,o sorrow1 sorrow6 what hast thou to do upon change1 except in the case of commercial losses1 or disappointed speculation6 ,but to add to this disguised pomp1 as the ,quakers call it1 not one of ten thousand of the mourners1 ever saw the deceased prince2 and perhaps ninety nine in the hundred1 of all who heard of him1 reprobated his character when alive4 ,,chap4 ,,iii4 ,occupations of the ,quakers--,agriculture declining among them--,probable reasons of this decline--,country congenial to the quietude of mind required by their religion--,sentiments of ,cowper--,congenial also to the improvement of their moral feelings--,sentiments of ,william ,penn--,particularly suited to them as lovers of the animal creation4 ,the ,quakers generally bring up their children to some employment4 ,they believe that these1 by having an occupation1 may avoid evils1 into which they might otherwise fall1 if they had upon their hands an undue proportion of vacant time4 ,friends of all degrees1 says the book of extracts1 are advised to take due care to breed up their children in some useful and necessary employment1 that they may not spend their precious time in idleness1 which is of evil example1 and tends much to their hurt4 ,the ,quakers have been described to be a domestic people1 and as peculiarly cherishing domestic happiness4 ,upon this principle it is1 combined with the ties of their discipline and peculiar customs1 that we scarcely find any of this society quitting their country1 except for ,america1 to reside in foreign parts4 ,if it be a charge against the ,quakers1 that they are eager in the pursuit of wealth1 let it at least be mentioned in their favour1 that1 in their accumulation of it1 they have been careful not to suffer their knowledge to take advantage of the ignorance of others1 and to keep their hands clear of the oppression1 and of the blood of their fellow-creatures4 ,in looking among the occupations of the ,quakers1 we shall find some1 who are brought up as manufacturers and mechanics2 but the number of these is small4 ,others1 but these are few1 follow the sea4 ,there may be here and there a mate or captain in the coasting employ4 ,in ,america1 where they have great local and other advantages1 there may be more in the seafaring line4 ,but1 in general1 the ,quakers are domestic characters1 and prefer home4 ,there are but few also1 who follow the professions4 ,their education and their religion exclude them from some of these4 ,some1 however1 are to be found in the department of medicine3 and others1 as conveyancers1 in the law4 ,several of the ,quakers follow agriculture4 ,but these are few1 compared with the rest of the society1 or compared with the number of those who formerly followed a rural life4 ,almost all the ,quakers were originally in the country1 and but few of them in the towns4 ,but this order of things is reversing fast4 ,they are flocking into the towns1 and are abandoning agricultural pursuits4 ,the reasons1 which may be given for this change1 may be the following4 ,it is not at all unlikely but that tithes may have had some influence in producing it4 ,i am aware1 however1 it will be said1 that a ,quaker1 living in the country1 and strongly principled against these1 would think it a dereliction of his duty to leave it on this account1 and would remain upon the principle1 that an abode there1 under the annual exercise of his testimony1 would1 in a religions point of view1 add strength to his strength4 ,but it must be observed2 on the other hand1 that where men are not obliged to remain under grievous evils1 and can get rid of them1 merely by changing their occupation in life1 and this honourably1 it is in human nature to do it4 ,and so far tithes1 ,i believe1 have had an influence1 in driving the ,quakers into the towns4 ,of later years1 as the society has grown thinner in the country1 ,i believe new reasons have sprung up2 for the ,quakers have had less opportunity of society with one another4 ,they have been subjected1 also to greater inconvenience in attending their religious meetings4 ,their children also have been more exposed to improper connexions in marriage4 ,to which it may be added1 that the large and rapid profits frequently made in trade1 compared with the generally small and slow returns from agricultural concerns1 may probably have operated with many1 as an inducement to such a change4 ,but whatever reasons may have induced them to quit the country1 and to settle in the towns1 no temporal advantages can make up to them1 as a society1 the measure of their loss4 ,for when we consider that the ,quakers never partake of the amusements of the world2 that their worldly pleasures are chiefly of a domestic nature2 that calmness1 and quietude1 and abstraction from worldly thoughts1 to which rural retirement is peculiarly favourable1 is the state of mind which they themselves acknowledge to be required by their religion1 it would seem that the country was peculiarly the place for their habitations4 ,it would seem1 also as if1 by this forsaking of the country1 they had deprived themselves of many opportunities of the highest enjoyment of which they are capable as ,quakers4 ,the objects in the country are peculiarly favourable to the improvement of morality in the exercise of the spiritual feelings4 ,the bud and the blossom1 the rising and the falling leaf1 the blade of corn and the ear1 the seed time and the harvest1 the sun that warms and ripens1 the cloud that cools and emits the fruitful shower2 these1 and an hundred objects1 afford daily food for the religious growth of the mind4 ,even the natural man is pleased with these4 ,they excite in him natural ideas1 and produce in him a natural kind of pleasure4 ,but the spiritual man experiences a sublimer joy4 ,he sees none of these without feeling both spiritual improvement and delight4 ,it is here that he converses with the ,deity in his works3 ,it is here that he finds himself grateful for his goodness--that he acknowledges his wisdom--that he expresses his admiration of his power4 ,the poet ,cowper1 in his contemplation of a country life1 speaks forcibly on this subject4 ,o friendly to the best pursuits of man1 ,friendly to thought1 to virtue1 and to peace1 ,domestic life1 in rural leisure pass'd6 ,few know thy value1 and few taste thy sweets2 ,though many boast thy favours1 and affect ,to understand and choose these for their own ,but foolish man forgoes his proper bliss1 ,ev'n as his first progenitor1 and quits1 ,though plac'd in ,paradise1 7for earth has still ,some traces of her youthful beauty left17 ,substantial happiness for transient joy4 ,scenes form'd for contemplation1 and to nurse ,the growing seeds of wisdom1 that suggest ,by every pleasing image they present1 ,reflections1 such as meliorate the heart1 ,compose the passions1 and exalt the mind4 ,william ,penn1 in the beautiful letter which he left his wife and children before his first voyage to ,america1 speaks also in strong terms upon the point in question4 ,but agriculture1 says he1 is especially in my eye4 ,let my children be husbandmen and housewives4 ,this occupation is industrious1 healthy1 honest1 and of good example4 ,like ,abraham and the holy ancients1 who pleased ,god1 and obtained a good report1 this leads to consider the works of ,god1 and nature of things that are good1 and diverts the mind from being taken up with the vain arts and inventions of a luxurious world4 ,and a little farther on he says1 ,of cities and towns1 of concourse beware4 ,the world is apt to stick close to those1 who have lived and got wealth there4 ,a country life and estate1 ,i like best for my children4 ,i prefer a decent mansion of a hundred pounds a year1 to ten thousand pounds in ,london1 or such like place1 in the way of trade4 ,to these observations it may he added1 that the country1 independently of the opportunity it affords for calmness and quietude of mind1 and the moral improvement of it in the exercise of the spiritual feelings1 is peculiarly fitted for the habitation of the ,quakers1 on account of their peculiar love for the animal creation4 ,it would afford them a wide range for the exercise of this love1 and the improvement of the benevolent affections4 ,for tenderness1 if encouraged1 like a plant that is duly watered1 still grows4 ,what man has ever shown a proper affection for the brute creation1 who has been backward in his love of the human race8 ,,chap4 ,,iv4 ,,sect4 ,i4 ,trade--,trade seldom considered as a question of morals--,but ,quakers view it in this light--,prohibit the slave-trade--,privateering --,manufactories of weapons of war--,also trade where the revenue is defrauded--,hazardous enterprises--,fictitious paper--,insist upon punctuality to words and engagements--,advise an annual inspection of their own affairs--,regulations in case of bankruptcy4 ,i stated in the last chapter1 that some of the ,quakers1 though these were few in number1 were manufacturers and mechanics2 that others followed the sea2 that1 others were to be found in the medical profession1 and in the law2 and that others were occupied in the concerns of a rural life4 ,i believe with these few exceptions1 that the rest of the society may be considered as engaged in trade4 ,trade is a subject1 which seldom comes under the discussion of mankind as a moral question4 ,if men who follow it1 are honest and punctual in their dealings1 little is thought of the nature of their occupations1 or of the influence of these upon their minds4 ,it will hardly1 however1 be denied by moralists1 that the buying and selling of commodities for profit1 is surrounded with temptation1 and is injurious to pure1 benevolent1 or disinterested feelings2 or that where the mind is constantly intent upon the gaining of wealth1 by traffic1 it is dangerously employed4 ,much less will it be denied1 that trade is an evil1 if any of the branches of it through which men acquire their wealth1 are productive of mischief either to themselves or others4 ,if they are destructive to the health of the inferior agents1 or to the morality of any of the persons concerned in them1 they can never be sanctioned by ,christianity4 ,the ,quakers have thought it their duty1 as a religious body1 to make several regulations on this subject4 ,in the first place they have made it a rule1 that no person1 acknowledged to be in profession with them1 shall have any concern in the slave-trade4 ,the ,quakers began to consider this subject1 as a ,christian body1 so early as in the beginning of the last century4 ,in the year #agbg1 they passed a public censure upon this trade4 ,in the year #ageh1 and afterwards in the year #agfa1 they warned and exhorted all in profession with them to keep their hands clear of this unrighteous gain of oppression4 ,in the yearly meeting of #agfc1 they renewed their exhortation in the following words3 ,we renew our exhortation1 that ,friends every where be especially careful to keep their hands clear of giving encouragement in any shape to the slave-trade2 it being evidently destructive of the natural rights of mankind1 who are all ransomed by one ,saviour1 and visited by one divine light in order to salvation2 a traffic calculated to enrich and aggrandize some upon the miseries of others2 in its nature abhorrent to every just and tender sentiment1 and contrary to the whole tenour of the ,gospel4 ,in the same manner1 from the year #agfc1 they have publicly manifested a tender concern for the happiness of the injured ,africans1 and they have not only been vigilant to see that none of their own members were concerned in this impious traffic1 but they have lent their assistance with other ,christians in promoting its discontinuance4 ,they have forbidden also the trade of privateering in war4 ,the ,quakers consider the capture of private vessels by private persons1 as a robbery committed on the property of others1 which no human authority can make reconcileable to the consciences of honest individuals4 ,and upon this motive they forbid it1 as well as upon that of their known profession against war4 ,they forbid also the trade of the manufacturing of gun-powder1 and of arms or weapons of war1 such as swords1 guns1 pistols1 bayonets1 and the like1 that they may stand clear of the charge of having made any instrument1 the avowed use of which is the destruction of human life4 ,they have forbidden also all trade1 that has for its object the defrauding of the king either of his customs or his excise4 ,they are not only not to smuggle themselves1 but they are not to deal in such goods as they know1 or such as they even suspect1 to be smuggled2 nor to buy any article of this description1 even for their private use4 ,this prohibition is enjoined1 because all ,christians ought to render to ,caesar the things that are ,caesars1 in all cases where their consciences do not suffer by doing it3 because those1 who are accessory to smuggling1 give encouragement to perjury and bloodshed1 these being frequently the attendants of such unlawful practices2 and because they do considerable injury to the honest trader4 ,they discourage also concerns in hazardous enterprises1 in the way of trade4 ,such enterprisses are apt to disturb the tranquillity of the mind1 and to unfit if for religious exercise4 ,they may involve also the parties concerned1 and their families1 in ruin4 ,they may deprive them again of the means of paying their just debts1 and thus render them injurious to their creditors4 ,members1 therefore1 are advised to be rather content with callings which may produce small but certain profits1 than to hazard the tranquillity of their minds1 and the property of themselves and others4 ,in the exercise of those callings which are deemed lawful by the society1 two things are insisted upon3 first1 that their members never raise and circulate any fictitious kind of paper credit1 with endorsements and acceptances1 to give it an appearance of value without an intrinsic reality3 secondly1 that they should be particularly attentive to their words1 and to the punctual performance of their engagements1 and on no account delay their payments beyond the time they have promised4 ,the society have very much at heart the enforcement of the latter injunction1 not only because all christians are under an obligation to do these things1 but because they wish to see the high reputation of their ancestors1 in these respects1 preserved among those of their own day4 ,the early ,quakers were noted for a scrupulous attention to their duty1 as ,christians1 in their commercial concerns4 ,one of the great clamours against them1 in the infancy of their institution1 was1 that they would get all the trade4 ,it was nothing but their great honour in their dealings1 arising from religious principle1 that gave birth to this uproar1 or secured them a more than ordinary portion of the custom of the world in the line of their respective trades4 ,among other regulations made by the ,quakers on the subject of trade1 it is advised publicly to the members of the society1 to inspect the state of their affairs once a year4 ,and lest this advice should be disregarded1 the monthly meetings are directed to make annual appointments of suitable ,friends to communicate it to the members individually4 ,but independently of this public recommendation1 they are earnestly advised by their book of extracts1 to examine their situations frequently4 ,this is done with a view1 that they may see how they stand with respect to themselves and the world at large2 that they may not launch out into commercial concerns beyond their strength1 nor live beyond their income1 nor go on longer in their business than they can pay their debts4 ,if a ,quaker1 after this inspection of his affairs1 should find himself unable to pay his just debts1 he is immediately to disclose his affairs to some judicious members of the society1 or to his principal creditors1 and to take their advice how he is to act2 but to be particularly careful not to pay one creditor in preference to another4 ,when a person of the society becomes a bankrupt1 a committee is appointed by his own monthly meeting1 to confer with him on his affairs4 ,if the bankruptcy should appear1 by their report1 to have been the result of misconduct1 he is disowned4 ,he may1 however1 on a full repentance1 7for it is a maxim with the society1 that true repentance washes put all stains17 and by a full payment of every man his own1 be admitted into membership again2 or if he has begun to pay his creditors1 and has made arrangements satisfactory to the society for paying them1 he may be received as a member1 even before the whole of the debt is settled4 ,if it should appear1 on the other hand1 that the bankruptcy was the unavoidable result of misfortune1 and not of imprudence1 he is allowed to continue in the society4 ,but in either of these cases1 that is1 where a man is disowned and restored1 or where he has not been disowned at all1 he is never considered as a member1 entitled to every privilege of the society1 till he has paid the whole of the debts4 ,and the ,quakers are so strict upon this point1 that if a person has paid ten shillings in the pound1 and his creditors have accepted the composition1 and the law has given him his discharge1 it is insisted upon that he pays the remaining ten as soon as he is able4 ,no distance of time will be any excuse to the society for his refusal to comply with this honourable law4 ,nor will he be considered as a full member1 as ,i observed before1 till he has paid the uttermost farthing2 for no collection for the poor1 nor any legacy for the poor1 or for other services of the society1 will be received from his purse1 while any thing remains of the former debt4 ,this rule of refusing charitable contributions on such occasions1 is founded on the principle that money1 taken from a man in such a situation1 is taken from his lawful creditors2 and that such a man can have nothing to give1 while he owes any thing to another4 ,it may be observed of this rule or custom1 that as it is founded in moral principle1 so it tends to promote a moral end4 ,when persons of this description see their own donations dispensed with1 but those of the rest of the meeting taken1 they are reminded of their own situation1 and of the desirableness of making the full satisfaction required4 ,the custom1 therefore1 operates as a constant memento1 that their debts are still hanging over them1 and prompts to new industry and anxious exertion for their discharge4 ,there are many instances of ,quakers1 who have paid their composition as others do1 but who1 after a lapse of many years1 have surprised their former creditors by bringing them the remaining amount of their former debts4 ,hence the ,quakers are often enabled to say1 what few others can say on the same subject1 that they are not ultimately hurtful to mankind1 either by their errors1 or by their misfortunes4 ,,sect4 ,,ii4 ,but though the ,quakers have made these regulations1 the world find fault with many of their trades or callings--,several of these specified--,standard proposed by which to examine them--,some of these censurable by this standard--and given up by many ,quakers on this account1 though individuals may still follow them4 ,but though the ,quakers have made these beautiful regulations concerning trade1 it is manifest that the world are not wholly satisfied with their conduct on this subject4 ,people charge them with the exercise of improper callings1 or of occupations inconsistent with the principles they profess4 ,it is well known that the ,quakers consider themselves as a highly professing people2 that they declaim against the follies and vanities of the world2 and that they bear their testimony against civil customs and institutions1 even to personal suffering4 ,hence1 professing more than others1 more is expected from them4 ,george ,fox endeavoured to inculcate this idea into his new society4 ,in his letter to the yearly meeting in #afgi1 he expresses himself as follows3 ,the world also does expect more from ,friends than from other people1 because they profess more4 ,therefore you should be more just than others in your words and dealings1 and more righteous1 holy1 and pure1 in your lives and conversations2 so that your lives and conversations may preach4 ,for the world's tongues and mouths have preached long enough2 but their lives and conversations have denied what their tongues have professed and declared4 ,i may observe1 therefore1 that the circumstance of a more than ordinary profession of consistency1 and not any supposed immorality on the part of the ,quakers1 has brought them1 in the instances alluded to1 under the censure of the world4 ,other people1 found in the same trades or occupations1 are seldom noticed as doing wrong4 ,but when men are set as lights upon a hill1 blemishes will be discovered in them1 which will be overlooked among those who walk in the vale below4 ,the trades or occupations which are usually condemned as improper for ,quakers to follow1 are numerous4 ,i shall not therefore specify them all4 ,those1 however1 which ,i purpose to select for mention1 ,i shall accompany with all the distinctions which equity demands on the occasion4 ,the trade of a distiller1 or of a spirit-merchant1 is considered as objectionable if in the hands of a ,quaker4 ,that of a cotton manufacturer1 who employs a number of poor children in the usual way1 or in a way which is destructive to their morals and to their health1 is considered as equally deserving of censured4#d ,footnote #d3 ,poor children are frequently sent by parishes to cotton-mills4 ,little or no care is taken of their morals4 ,the men1 when grown up1 frequently become drunken1 and the girls debauched4 ,but the evil does not stop here4 ,the progeny of these1 vitiated by the drunkenness and debauchery of their parents1 have generally diseased and crippled constitutions1 which they perpetuate to a new generation2 after which the whole race1 ,i am told1 generally becomes extinct4 ,what ,christian can gain wealth at the expense of the health1 morals1 and happiness of his fellow-creatures8 ,there is a calling which is seldom followed by itself3 ,i mean the furnishing of funerals1 or the serving of the pall4 ,this is generally in the hands of ,cabinet-makers1 or of ,upholsterers1 or of woollen-drapers4 ,now if any ,quaker should be found in any of these occupations1 and if he should unite with these that of serving the pall1 he would be considered by such an union1 as following an objectionable trade4 ,for the ,quakers having discarded all the pomp1 and parade1 and dress1 connected with funerals1 from their own practice1 and this upon moral principles1 it is insisted upon1 that they ought not to be accessary to the promotion of such ceremonials among others4 ,the trade of a printer1 or bookseller1 when exercised by a ,quaker1 has not escaped the animadversions of the world4 ,a distinction1 however1 must be made here4 ,they who condemn this calling1 can never do it justly1 but in supposed cases4 ,they must suppose1 for example1 that the persons in question follow these callings generally1 or that they do not make an exception with respect to the printing or selling of such books as may convey poison to the morals of those who read them4 ,a ,quaker-tailor is considered as a character1 which cannot consistently exist4 ,but a similar distinction must be made here as in a former case4 ,the world cannot mean that if a ,quaker confines himself to the making of clothes for his own society1 he is reproachable for so doing2 but only if he makes clothes for every one without distinction1 following1 as he is ordered1 all the varying fashions of the world4 ,a ,quaker-hatter is looked upon in the same light as a ,quaker-tailor4 ,but here a distinction suggests itself again4 ,if he make only plain and useful hats for the community and for other ,quakers1 it cannot be understood that he is acting inconsistently with his religious profession4 ,the charge can only lie against him1 where he furnishes the hat with the gold and the silver-lace1 or the lady's riding-hat with its ornaments1 or the military hat with its lace1 cockade1 and plumes4 ,in this case he will be considered as censurable by many1 because he will be looked upon as a dealer in the superfluities condemned by his own religion4 ,the last occupation ,i shall notice is that of a silversmith4 ,and here the censure will depend upon a contingency also4 ,if a ,quaker confines himself to the selling of plain silver articles for use1 little objection can be raised against his employ4 ,but if1 in addition to this1 he sells goldheaded canes1 trinkets1 rings1 ear-rings1 bracelets1 jewels1 and other ornaments of the person1 he will be considered as chargeable with the same inconsistency as the follower of the former trade4 ,in examining these and other occupations of the ,quakers1 with a view of seeing how far the objections which have been advanced against them are valid1 ,i own ,i have a difficult task to perform4 ,for what standard shall ,i fix upon1 or what limits shall ,i draw upon this occasion8 ,the objections are founded in part upon the principle1 that ,quakers ought not to sell those things1 of which their own practice shows that they disapprove4 ,but shall ,i admit this principle without any limitation or reserve8 ,shall ,i say without any reserve1 that a ,quaker-woman1 who discards the use of a simple ribbon from her dress1 shall not sell it to another female1 who has been constantly in the habit of using it1 and this without any detriment to her mind8 ,shall ,i say again1 without any reserve1 that a ,quaker-man who discards the use of black cloth1 shall not sell a yard of it to another8 ,and1 if ,i should say so1 where am ,i to stop8 ,shall ,i not be obliged to go over all the colours in his shop1 and object to all but the brown and the drab8 ,shall ,i say again1 without any reserve1 that a ,quaker cannot sell any thing which is innocent in itself1 without inquiring of the buyer its application or its use8 ,and if ,i should say so1 might ,i not as well say1 that no ,quaker can be in trade8 ,i fear that to say this1 would be to get into a labyrinth1 out of which there would be no clew to guide us4 ,difficult1 however1 as the task may seem1 ,i think ,i may lay down three positions1 which will probably not be denied1 and which1 if admitted1 will assist us in the determination of the question before us4 ,the first of these is1 that no ,quaker can be concerned in the sale of a thing1 which is evil in itself4 ,secondly1 that he cannot encourage the sale of an article1 which he knows to be essentially1 or very generally1 that is1 in seven cases out of ten1 productive of evil4 ,and1 thirdly1 that he cannot sell things which he has discarded from his own use1 if he has discarded them on a belief that they are specifically forbidden by ,christianity1 or that they are morally injurious to the human mind4 ,if these positions be acknowledged1 they will give ample latitude for the condemnation of many branches of trade4 ,a ,quaker-bookseller1 according to these positions1 cannot sell a profane or improper book4 ,a ,quaker spirit-merchant cannot sell his liquor but to those whom he believes will use it in moderation1 or medicinally1 or on proper occasions4 ,a ,quaker1 who is a manufacturer of cotton1 cannot exercise his occupation but upon an amended plan4 ,a ,quaker-silversmith cannot deal in any splendid ornaments of the person4 ,the latter cannot do this for the following reasons4 ,the ,quakers reject all such ornaments1 because they believe them to be specifically condemned by ,christianity4 ,the words of the apostles ,paul and ,peter1 have been quoted both by ,fox1 ,penn1 ,barclay1 and others1 upon this subject4 ,but surely1 if the ,christian religion positively condemns the use of them in one1 it condemns the use of them in another4 ,and how can any one1 professing this religion1 sell that1 the use of which he believes it to have forbidden8 ,the ,quakers also have rejected all ornaments of the person1 as we find by their own writers1 on account of their immoral tendency2 or because they are supposed to be instrumental in puffing up the creature1 or in the generation of vanity and pride4 ,but if they have rejected the use of them upon this principle1 they are bound1 as ,christians1 to refuse to sell them to others4 ,christian love1 and the ,christian obligation to do as we would wish to be done by1 positively enjoin this conduct4 ,for no man1 consistently with this divine law and obligation1 can sow the seeds of moral disease in his neighbour's mind4 ,and here ,i may observe1 that though there are trades1 which may be innocent in themselves1 yet ,quakers may make them objectionable by the manner in which they may conduct themselves in disposing of the articles which belong to them4 ,they can never pass them off1 as other people do1 by the declaration that they are the fashionable articles of the day4 ,such words ought never to come out of ,quakers' mouths2 not so much because their own lives are a living protest against the fashions of the world1 as because they cannot knowingly be instrumental in doing a moral injury to others4 ,for it is undoubtedly the belief of the ,quakers1 as ,i had occasion to observe in a former volume1 that the following of such fashions1 begets a worldly spirit1 and that in proportion as men indulge this spirit1 they are found to follow the loose and changeable morality of the world1 instead of the strict and steady morality of the gospel4 ,that some such positions as these may be fixed upon for the farther regulation of commercial concerns among the ,quakers1 is evident1 when we consider the example of many estimable persons in this society4 ,the ,quakers1 in the early times of their institution1 were very circumspect about the nature of their occupations1 and particularly as to dealing in superfluities and ornaments of the person4 ,gilbert ,latey was one of those who bore his public testimony against them4 ,though he was only a tailor1 he was known and highly respected by king ,james the ,second4 ,he would not allow his servants to put any corruptive finery upon the clothes which he had been ordered to make for others4 ,from ,gilbert ,latey ,i may pass to ,john ,woolman4 ,in examining the ,journal of the latter ,i find him speaking thus3 ,it had been my general practice to buy and sell things really useful4 ,things that served chiefly to please the vain mind in people1 ,i was not easy to trade in2 seldom did it2 and whenever ,i did1 ,i found it weaken me as a ,christian4 ,and from ,john ,woolman ,i might mention the names of many1 and1 if delicacy did not forbid me1 those of ,quakers now living1 who relinquished or regulated their callings1 on an idea1 that they could not consistently follow them at all1 or that they could not follow them according to the usual manner of the world4 ,i knew the relation of a ,quaker-distiller1 who left off his business upon principle4 ,i was intimate with a ,quaker-bookseller4 ,he did not give up his occupation1 for this was unnecessary2 but he was scrupulous about the selling of an improper book4 ,another friend of mine1 in the society1 succeeded but a few years ago to a draper's shop4 ,the furnishing of funerals had been a profitable part of the employ4 ,but he refused to be concerned in this branch of it1 wholly owing to his scruples about it4 ,another had been established as a silversmith for many years1 and had traded in the ornamental part of the business1 but he left it wholly1 though advantageously situated1 for the same reason1 and betook himself to another trade4 ,i know other ,quakers1 who have held other occupations1 not usually objectionable by the world1 who have become uneasy about them1 and have relinquished them in their turn4 ,these noble instances of the dereliction of gain1 where it has interfered with principle1 ,i feel it only justice to mention in this place4 ,it is an homage due to ,quakerism2 for genuine ,quakerism will always produce such instances4 ,no true ,quaker will remain in any occupation1 which he believes it improper to pursue4 ,and ,i hope1 if there are ,quakers1 who mix the sale of objectionable with that of the other articles of their trade1 it is because they have entered into this mixed business1 without their usual portion of thought1 or that the occupation itself has never come as an improper occupation before their minds4 ,upon the whole1 it must be stated that it is wholly owing to the more than ordinary professions of the ,quakers1 as a religious body1 that the charges in question have been exhibited against such individuals among them1 as have been found in particular trades4 ,if other people had been found in the same callings1 the same blemishes would not have been so apparent4 ,and if others had been found in the same1 callings1 and it had been observed of these1 that they had made all the beautiful regulations which ,i have shown the ,quakers to have done on the subject of trade1 these blemishes would have been removed from the usual range of the human vision4 ,they would have been like the spots in the sun's disk1 which are hid from the observation of the human eye1 because they are lost in the superior beauty of its blaze4 ,but when the ,quakers have been looked at solely as ,quakers1 or as men of high religious profession1 these blemishes have become conspicuous4 ,the moon1 when it eclipses the sun1 appears as a blemish in the body of that luminary4 ,so a public departure from publicly professed principles will always be noticed1 because it will be an excrescence or blemish1 too large and protuberant1 to be overlooked in the moral character4 ,,chap4 ,v4 ,settlement of differences--,quakers1 when they differ1 abstain from violence--,no instance of a duel--,george ,for protested against going to law1 and ,recommended arbitration-,laws relative to arbitration--,account of an arbitration-society1 at ,newcastle upon ,tyne1 on ,quaker-principles --,its dissolution--,such societies might be usefully promoted4 ,men are so constituted by nature1 and their mutual intercourse is such1 that circumstances must unavoidably arise1 which will occasion differences4 ,these differences will occasionally rouse the passions2 and1 after all1 they will still be to be settled4 ,the ,quakers1 like other men1 have their differences4 ,but you rarely see any disturbance of the temper on this account4 ,you rarely hear intemperate invectives4 ,you are witness to no blows4 ,if in the courts of law you have never seen their characters stained by convictions for a breach of the marriage-contract1 or the crime of adultery2 so neither have you seen them disgraced by convictions for brutal violence1 or that most barbarous of all ,gothic customs1 the duel4 ,it is a lamentable fact1 when we consider that we live in an age1 removed above eighteen hundred years from the first promulgation of ,christianity1 one of the great objects of which was to insist upon the subjugation of the passions1 that our children should not have been better instructed1 than that we should now have to behold men1 of apparently good education1 settling their disputes by an appeal to arms4 ,it is difficult to conceive what preposterous principles can actuate men1 to induce them to such a mode of decision4 ,justice is the ultimate wish of every reasonable man in the termination of his casual differences with others1 ,but1 in the determination of cases by the sword1 the injured man not unfrequently falls1 while the aggressor sometimes adds to his offence1 by making a widow or an orphan1 and by the murder of of a fellow-creature4 ,but it is possible the duellist may conceive that he adds to his reputation by decisions of this sanguinary nature4 ,but surely he has no other reputation with good men1 than that of a weak1 or a savage1 or an infatuated creature2 and1 if he fells1 he is pitied by these on no other motive than that of his folly and of his crime4 ,what philosopher can extol his courage1 who1 knowing the bondage of the mind while under the dominion of fashion1 believes that more courage is necessary in refusing a challenge1 than in going into the field8 ,what legislator can applaud his patriotism1 when he sees him violate the laws of his country8 ,what ,christian his religion1 when he reflects on the relative duties of man1 on the law of lore and benevolence that should have guided him1 on the principle that it is more noble to suffer than to resist1 and on the circumstance1 that he may put himself into the doubly criminal situation of a murderer and a suicide by the same act8 ,george ,fox1 in his doctrine of the influence of the spirit as a divine teacher1 and in that of the necessity of the subjugation of the passions in order that the inward man might be in a fit state to receive its admonitions1 left to the society a system of education1 which1 if acted upon1 could not fail of producing peaceable and quiet characters2 but foreseeing that among the best men differences would unavoidably arise from their intercourse in business and other causes1 it1 was his desire that these should be settled in a ,christian manner4 ,he advised therefore that no member should appeal to law2 but that he should refer his difference to arbitration1 by persons of exemplary character in the society4 ,this mode of decision appeared to him to be consistent with the spirit of ,christianity1 and with the advice of the apostle ,paul1 who recommended that all the differences among the ,christians of his own time should be referred to the decision of the saints1 or of such other ,christians1 as were eminent for their lives and conversation4 ,this mode of decision1 which began to take place among the ,quakers in the time of ,george ,fox1 has been continued by them to the present day4 ,cases1 where property is concerned to the amount of many thousands1 are determined in no other manner4 ,by this process the ,quakers obtain their verdicts in a way peculiarly satisfactory4 ,for law-suits are at best tedious4 ,they often destroy brotherly love in the individuals1 while they continue4 ,they excite also1 during this time1 not unfrequently1 a vindictive spirit1 and lead to family-feuds and quarrels4 ,they agitate the mind also1 hurt the temper1 and disqualify a man for the proper exercise of his devotion4 ,add to this1 that the expenses of law are frequently so great1 that burthens are imposed upon men for matters of little consequence1 which they feel as evils and incumbrances for a portion of their lives2 burthens which guilt alone1 and which no indiscretion1 could have merited4 ,hence the ,quakers experience advantages in the settlement of their differences1 which are known but to few others4 ,the ,quakers1 when any difference arises about things that are not of serious moment1 generally settle it amicably between themselves2 but in matters that are intricate and of weighty concern1 they have recourse to arbitration4 ,if it should happen1 that they are slow in proceeding to arbitration1 overseers1 or any others of the society1 who may come to the knowledge of the circumstance1 are to step in and to offer their advice4 ,if their advice is rejected1 complaint is to be made to their own monthly meeting concerning them2 after which they will come under the discipline of the society1 and if they still persist in refusing to settle their differences or to proceed to arbitration1 they may be disowned4 ,i may mention here1 that any member going to law with another1 without having previously tried1 to accommodate matters between them according to the rules of the society1 comes under the discipline in like manner4 ,when arbitration is determined on1 the ,quakers are enjoined to apply to persons of their own society to decide the case4 ,it is considered1 however1 as desirable1 that they should not trouble their ministers1 if they can help it1 on these occasions1 as the minds of these ought to be drawn out as little as possible into worldly concerns4 ,if ,quakers1 however1 should not find among ,quakers such as they would choose to employ for these purposes1 or such as may not possess skill in regard to the matter in dispute1 they may apply to others out of the society1 sooner than go to law4 ,the following is a concise statement of the rules recommended by the society1 in the case of arbitrations4 ,each party is to choose one or two friends as arbitrators1 and all the persons1 so chosen1 are to agree upon a third or a fifth4 ,the arbitrators are not to consider themselves as advocates for the party by whom they were chosen1 but as men1 whose duty it is to judge righteously1 fearing the ,lord4 ,the parties are to enter into engagements to abide by the award of the arbitrators4 ,every meeting of the arbitrators is to be made known to the parties concerned1 till they have been fully heard4 ,no private meetings are allowed between some of the arbitrators1 or with one party separate from the other1 on the business referred to them4 ,no representation of the case of one party1 either by writing or otherwise1 is to be admitted1 without its being fully made known to the other2 and1 if required1 a copy of such representation is to be delivered to the other party4 ,the arbitrators are to hear both parties fully1 in the presence of each other1 whilst either has any fresh matter to offer1 for a time mutually limited4 ,in the case of any doubtful point of law1 the arbitrators are jointly to agree upon a case1 and consult counsel4 ,it is recommended to arbitrators to propose to the parties1 that they should give an acknowledgment in writing1 before the award is made2 that they have been candidly and fully heard4 ,in the same manner as a ,quaker proceeds with a ,quaker in the case of any difference1 he is led by his education and habits to proceed with others1 who are not members of the same society4 ,a ,quaker seldom goes to law with a person of another denomination1 till he has proposed arbitration4 ,if the proposal be not accepted1 the ,quaker has then no remedy but the law4 ,for a person1 who is out of the society1 cannot be obliged upon pain of disownment1 as a ,quaker may1 to submit to such a mode of decision1 being out of the reach of the ,quaker-discipline4 ,i shall close my observations upon this subject1 by giving an account of an institution for the accommodation of differences1 which took place in the year #agic1 upon ,quaker principles4 ,in the town of ,newcastle upon ,tyne1 a number of disputes were continually arising on the subject of shipping concerns1 which were referred to the decision of the laws4 ,these decisions were often grievously expensive4 ,they were1 besides1 frequently different from what seafaring persons conceived to be just4 ,the latter circumstance was attributed to the ignorance of lawyers in maritime affairs4 ,much money was therefore often expended1 and no one satisfied4 ,some ,quakers1 in the neighbourhood1 in conjunction with others1 came forward with a view of obviating these evils4 ,they proposed arbitration as a remedy4 ,they met with some opposition at first1 but principally from the gentlemen of the law4 ,after having1 however1 shown the impropriety of many of the legal verdicts that had been given1 they had the pleasure of seeing their plan publicly introduced and sanctioned4 ,for in the month of ,june1 #agic1 a number of gentlemen1 respectable for their knowledge in mercantile and maritime affairs1 met at the ,trinity-hall in ,newcastle1 and associated themselves for these and other purposes1 calling themselves ,the ,newcastle upon ,tyne ,association for general ,arbitration4 ,this association was to have four general meetings in the year1 one in each quarter1 at which they were to receive cases4 ,for any urgent matter1 however1 which might occur1 the clerk was to have the power of calling a special meeting4 ,each person1 on delivering a case1 was to pay a small fee4 ,out of these fees the clerk's salary and incidental expenses were to be paid4 ,but the surplus was to be given to the poor4 ,the parties were to enter into arbitration-bonds1 as is usual upon such occasions4 ,each party was to choose out of this association or standing committee1 one arbitrator for himself1 and the association were to choose or to ballot for a third4 ,and here it will be proper to observe1 that this standing association appeared to be capable of affording arbitrators equal to the determination of every case4 ,for1 if the matter in dispute between the two parties were to happen to be a mercantile question1 there were merchants in the association3 ,if a question relative to shipping1 there were ship-owners in it3 ,if a question of insurance1 there were insurance-brokers also4 ,a man could hardly fail of having his case determined by persons who were competent to the task4 ,though this beautiful institution was thus publicly introduced1 and introduced with considerable expectations and applause1 cases came in but slowly4 ,custom and prejudice are not to be rooted out in a moment4 ,in process of time1 however1 several were offered1 considered1 and decided1 and the presumption was1 that the institution would have grown with time4 ,of those cases which were determined1 some1 relating to ships1 were found to be particularly intricate1 and cost the arbitrators considerable time and trouble4 ,the verdicts1 however1 which were given1 were in all of them satisfactory4 ,the ,institution1 at length became so popular1 that1 incredible to relate1 its own popularity destroyed it6 ,so many persons were ambitious of the honour of becoming members of the committee1 that some of inferior knowledge1 and judgment1 and character1 were too hastily admitted into it4 ,the consequence was1 that people dared not trust their affairs to the abilities of every member3 and the institution expired1 after having rendered important services to numerous individuals who had tried it4 ,when we consider that this institution has been tried1 and that the scheme of it has been found practicable1 it is a pity that its benefits should have been confined1 and this for so short a period1 to a single town4 ,would it not be desirable1 if1 in every district1 a number of farmers were to give in their names to form a standing committee1 for the settlement of disputes between farmer and farmer8 or that there should be a similar institution among manufacturers1 who should decide between one manufacturer and another8 ,would it not also be desirable1 if1 in every parish1 a number of gentlemen1 or other respectable persons1 were to associate for the purpose of accommodating the differences of each other8 ,for this beautiful system is capable of being carried to any extent1 and of being adapted to all stations and conditions of life4 ,by these means numerous little funds might be established in numerous districts1 from the surplus of which an opportunity would be afforded of adding to the comforts of such of the poor1 as were to distinguish themselves by their good behaviour1 whether as labourers for farmers1 manufacturers1 or others4 ,by these means also many of the quarrels in parishes might be settled to the mutual satisfaction of the parties concerned1 and1 in so short a space of time1 as to prevent them from contracting a rancorous and a wounding edge4 ,those1 on the other hand1 who were to assist in these arbitrations1 would be amply repaid2 for they would be thus giving an opportunity of growth to the benevolence of their affections1 and they would have the pleasing reflection1 that the tendency of their labours would be to produce peace and good will amongst men4 ,,chap4 ,,vi4 ,,sect4 ,i4 ,management of the poor--,quakers never seen as beggars--,george ,fox began the provision for the ,quaker-poor--,monthly meetings appoint overseers--,persons passed over are to apply for relief and the disorderly may receive it in certain cases--,manner of collecting for the poor--,if burthensome in one monthly meeting1 the burthen shared by the quarterly--,quakers gain settlements by monthly meetings1 as the other poor of the kingdom1 by parishes4 ,there are few parts of the ,quaker-constitution1 that are more worthy of commendation1 than that which relates to the poor4 ,all the members of this society are considered as brethren1 and as entitled to support from one another4 ,if our streets and our roads are infested by miserable objects1 imploring our pity1 no ,quaker will be found among them4 ,a ,quaker-beggar would be a phenomenon in the world4 ,it does not1 however1 follow from this account1 that there are no poor ,quakers1 or that members of this society are not born in a dependent state4 ,the truth is1 that there are poor as well as rich1 but the wants of the former are so well provided for1 that they are not publicly seen1 like the wants of others4 ,george ,fox1 as he was the founder of the religion of the ,quakers1 ,i mean of a system of renovated ,christianity1 so he was the author of the beautiful system by which they make a provision for their poor4 ,as a ,christian1 he considered the poor of every description1 as members of the same family1 but particularly those1 who were of the household of faith4 ,consistently with this opinion1 he advised the establishment of general meetings in his own time1 a special part of whose business it was to take due care of the poor4 ,these meetings excited at first the vigilance and anger of the magistrates2 but when they came to see the regulations made by the ,quakers1 in order that none of their poor might become burthensome to their parishes1 they went away--whatever they might think of some of their new tenets of religion--in admiration of their benevolence4 ,the ,quakers of the present day consider their poor in the same light as their venerable elder1 namely1 as members of the same family1 whose wants it is their duty to relieve2 and they provide for them nearly in the same manner4 ,they intrust this important concern to the monthly meetings1 which are the executive branches of the ,quaker constitution4 ,the monthly meetings generally appoint four overseers1 two men and two women1 over each particular meeting within their own jurisdiction1 if their number will admit of it4 ,it is the duty of these1 to visit such of the poor as are in membership1 of the men to visit the men1 but of the women sometimes to visit both4 ,the reason1 why this double burthen is laid upon the women-overseers1 is1 that women know more of domestic concerns1 more of the wants of families1 more of the manner of providing for them1 and are better advisers1 and better nurses in sickness1 than the men4 ,whatever these overseers find wanting in the course of their visits1 whether money1 clothes1 medicine1 or medical advice and attention1 they order them1 and the treasurer of the monthly meetings settles the different accounts4 ,i may observe here1 that it is not easy for overseers to neglect their duty2 for an inquiry is made three times in the year1 of the monthly meetings by the quarterly1 whether the necessities of the poor are properly inspected and relieved#e4 ,i may observe also that the poor1 who may stand in need of relief1 are always relieved privately1 ,i mean1 at their respective homes4 ,footnote #e3 ,in ,london a committee is appointed for each poor person4 ,thus1 for example1 two women are appointed to attend to the wants and comfort of one poor old woman4 ,it is however possible1 that there may be persons1 who1 from a variety of unlocked for causes1 may be brought into distress1 and whose case1 never having been suspected1 may be passed over4 ,but persons1 in this situation1 are desired to apply1 for assistance4 ,it is also a rule in the society1 that even persons whose conduct is disorderly1 are to be relieved1 if such conduct has not been objected to by their own monthly meeting4 ,the want of due care1 says the book of ,extracts1 in watching diligently over the flock1 and in dealing in due time with such as walk disorderly1 hath1 brought great difficulties on some meetings2 for we think it both unreasonable and dishonourable1 when persons apply to monthly meetings for relief in cases of necessity1 then to object to them such offences as the meeting1 through neglect of its own duty1 hath suffered long to pass by1 unreproved and unnoticed4 ,the poor are supported by charitable collections from the body at large2 or1 in other words1 every monthly meeting supports its own poor4 ,the collections for them are usually made once a month1 but in some places once a quarter1 and in others at no stated times but when the treasurer declares them necessary1 and the monthly meeting approves4 ,members are expected to contribute in proportion to their circumstances2 but persons in a low situation1 and servants1 are generally excused upon these occasions4 ,it happens in the districts of some monthly meetings1 that there are found only few persons of property1 but a numerous poor1 so that the former are unable to do justice in their provision for the latter4 ,the society have therefore resolved1 when the poor are too numerous to be supported by their own monthly meetings1 that the collection for them shall be made up out of the quarterly meeting1 to which the said monthly meeting belongs4 ,this is the same thing as if any particular parish were unable to pay the rates for the poor1 and as if all the other parishes in the county were made to contribute towards the same4 ,on this subject ,i may observe1 that the ,quaker-poor are attached to their monthly meetings1 as the common poor of the kingdom are attached to their parishes1 and that they gain settlements in these nearly in the same manner4 ,,sect4 ,,ii4 ,education of the children of the poor particularly insisted upon and provided for by the ,quakers--,the bays usually pat out to apprenticeship--,the girls to service--,the latter not sufficiently numerous for the ,quaker-families1 who want them--,the rich have not their proper proportion of these in their service--,reasons of it--,character of the ,quaker poor4 ,as the ,quakers are particularly attentive to the wants of the poor1 so they are no less attentive to the education of their offspring4 ,these are all of them to receive their education at the public expense4 ,the same overseers1 as in the former case1 are to take care of it1 and the same funds to support it4 ,an inquiry is therefore made three times in the year into this subject4 ,the children of the poor1 says the book of ,extracts1 are to have due help of education1 instruction1 and necessary learning4 ,the families also of the poor are to be provided with ,bibles1 and books of the society1 at the expense of the monthly meetings4 ,and as spine members may be straitened in their circumstances1 and may refuse1 out of delicacy1 to apply for aid towards the education of their children1 it is earnestly recommended to friends in every monthly meeting1 to look out for persons who may be thus straitened1 and to take care that their children shall receive instruction3 and it is recommended to the parents of such1 not to refuse this salutary aid1 but to receive it with a willing mind1 and with thankfulness to the great author of all good4 ,when the boys have received their necessary learning1 they are usually put out as apprentices to husbandry or trade4 ,domestic service is generally considered by their parents as unmanly1 and as a nursery for idleness4 ,boys too1 who can read and write1 ought to expect1 with the accustomed diligence and sobriety of ,quakers1 to arrive at a better situation in life4 ,the girls1 however1 are destined in general for service3 for it must be obvious1 whatever their education may be1 that the same number of employments is not open to women as to men4 ,of those again1 which are open1 some are objectionable4 ,a ,quaker-girl1 for example1 could not consistently be put an apprentice to a ,milliner4 ,neither if a cotton-manufactory were in the neighbourhood1 could her parents send her to such a nursery of debauchery and vice4 ,from these and other considerations1 and because domestic employments belong to women1 their parents generally think it advisable to bring them up to service1 and to place them in the families of friends4 ,it is a remarkable circumstance1 when we consider it to be recommended that ,quaker-masters of families should take ,quaker-servants1 that persons of the latter description are not to be found sufficiently numerous for those who want them4 ,this is probably a proof of the thriving situation of this society4 ,it is remarkable again1 that the rich have by no means their proportion of such servants4 ,those of the wealthy1 who are exemplary1 get them if they can4 ,others decline their services4 ,of these1 some do it from good motives2 for1 knowing that it would be difficult to make up their complement of servants from the society1 they do not wish to break in upon the customs and morals of those belonging to it1 by mixing them with others4 ,the rest1 who mix more with the world1 are1 as ,i have been informed1 fearful of having them1 lest they should be overseers of their words and manners4 ,for it is in the essence of the ,quaker-discipline1 as ,i observed upon that subject1 that every member should watch over another for his good4 ,there are no exceptions as to persons4 ,the servant has as much right to watch over his master with respect to his religions conduct and conversation1 as the master over his servant2 and he has also a right1 if his master violates the discipline1 to speak to him1 in a respectful manner1 for so doing4 ,nor would a ,quaker-servant1 if he were well grounded in the principles of the society1 and felt it to be his duty1 want the courage to speak his mind upon such occasions4 ,there have been instances1 where this has happened1 and where the master1 in the true spirit of his religion1 has not felt himself insulted by such interference1 but has looked upon his servant afterwards as more worthy of his confidence and esteem4 ,such a right1 however1 of remonstrance1 is1 ,i presume1 but rarely exercised4 ,i cannot conclude this subject without saying a few words on the character of the ,quaker-poor4 ,in the first place ,i may observe1 that one of the great traits in their character is independence of mind4 ,when you converse with them1 you find them attentive1 civil1 and obliging1 but you see no marks of servility about them1 and you hear no flattery from their lips4 ,it is not the custom in this society1 even for the poorest member to bow or pull off his hat1 or to observe any outward obeisance to another1 who may happen to be rich4 ,such customs are forbidden to all on religious principle4 ,in consequence1 therefore1 of the omission of such ceremonious practices1 his mind has never been made to bend on the approach of superior rank4 ,nor has he seen1 in his own society1 any thing that could lessen his own importance or dignity as a man4 ,he is admitted into the meetings of discipline equally with the rich4 ,he has a voice equally with them in all matters that are agitated there4 ,from these causes a manliness of mind is produced1 which is not seen among any other of the poor in the inland in which we live4 ,it may also be mentioned as a second trait1 that they possess extraordinary knowledge4 ,every ,quaker-boy or girl1 who comes into the world1 must1 however poor1 if the discipline of the society be kept up1 receive an education4 ,all1 therefore1 who are born in the society1 must be able to read and write4 ,thus the keys of knowledge are put into their hands4 ,hence we find them attaining a superior literal and historical knowledge of the scriptures1 a superior knowledge of human nature1 and a knowledge that sets them above many of the superstitions of those in their own rank in life4 ,another trait conspicuous in the character of the ,quaker-poor1 is the morality of their lives4 ,this circumstance may easily be accounted for4 ,for1 in the first place1 they are hindered in common with other ,quakers1 by means of their discipline1 from doing many things1 that are morally injurious to themselves4 ,the poor of the world are addicted to profane swearing4 ,but no person can bring the name of the creator of the ,universe into frequent and ordinary use1 without losing a sense of the veneration that is due to him4 ,the poor of the world1 again1 frequently spend their time in public houses4 ,they fight and quarrel with one another4 ,they run after horse-racings1 bull-baitings1 cock-fightings1 and the still more unnatural battles between man and man4 ,but1 by encouraging such habits1 they cannot but obstruct in time1 the natural risings of benevolence both towards their fellow-creatures and to those of the animal creation4 ,nor can they do otherwise than lose a sense of the dignity of their own minds1 and weaken the moral principle4 ,but the ,quaker-poor1 who are principled against such customs1 can of course suffer no moral injury on these accounts4 ,to which it may be added1 that their superior knowledge both leads and attaches them to a superior conduct4 ,it is a false1 as well as a barbarous maxim1 and a maxim very injurious both to the interests of the rich and poor1 as well as of the states to which they belong1 that knowledge is unpropitious to virtue4 ,,religion ,,of ,,the ,,quakers4 ,,vol4 ,,ii4 ,,religion ,,of ,,the ,,quakers4 ,,introduction4 ,religion of the ,quakers--,invitation to a patient perusal of this part of the work--,no design1 by this invitation1 to proselyte to ,quakerism--,all systems of ,religion1 that are founded on the principles of ,christianity1 are capable1 if heartily embraced1 of producing present and future happiness to man--,no censure of another's ,creed warrantable1 inasmuch as the human understanding is finite--,object of this ,invitation4 ,having explained very diffusively the great subjects1 the moral ,education1 ,discipline1 and ,peculiar ,customs1 of the ,quakers1 ,i purpose to allot the remaining part of this volume to the consideration of their religion4 ,i know that persons1 who are religiously disposed will follow me patiently through this division of my work1 not only because religion is the most important of all subjects that can be agitated1 but because1 in the explanation of the religious systems of others1 some light may arise1 which1 though it be not new to all1 may yet be new and acceptable to many4 ,i am aware1 however1 that there are some who direct their reading to light subjects1 and to whom such as are serious may appear burthensome4 ,if any such should have been induced1 by any particular motive1 to take this book into their hands1 and to accompany me thus far1 ,i entreat a continuation of their patience1 till ,i have carried them through the different parts and divisions of the present subject4 ,i have no view1 in thus soliciting the attention of those who are more1 or of those who are less religiously disposed1 to attempt to proselyte to ,quakerism4 ,if men do but fear ,god1 and work righteousness1 whatever their ,christian denomination may be1 it is sufficient4 ,every system of religion which is founded on the principles of ,christianity1 must be capable1 if heartily embraced1 of producing temporal and eternal happiness to man4 ,at least1 man with his limited understanding1 cannot pronounce with any absolute certainty1 that his own system is so far preferable to that of his neighbour1 that it is positively the best1 or that there will be any material difference in the future happiness of those who follow the one or the other2 or that the pure professors of each shall not have their peculiar rewards4 ,the truth is1 that each system has its own merits4 ,each embraces great and sublime objects4 ,and if good men have existed1 as none can reasonably deny1 before ,christianity was known1 it would be a libel on ,christianity1 to suppose either that good men had not existed since1 or that good ,christians would not be ultimately happy1 though following systems differing from those of one another4 ,indeed1 every ,christian community has a great deal to say in the defence of its own tenets4 ,almost all ,christian churches have produced great characters2 and there are none1 ,i should hope1 that had not been the authors of religious good4 ,the church of ,england1 in attempting to purify herself at the reformation1 effected a great work4 ,since that time she has produced at different periods1 and continues to produce1 both great and good men4 ,by means of her ,universities1 she has given forth1 and keeps up and disseminates1 a considerable portion of knowledge2 and though this1 in the opinion of the ,quakers1 is not necessary for those who are to become ministers of the ,gospel1 it cannot be denied that it is a source of temporary happiness to man2 that it enlarges the scope of his rational and moral understanding1 and that it leads to great and sublime discoveries1 which become eminently beneficial to mankind4 ,since that time she has also been an instrument of spreading over this kingdom a great portion of religious light1 which has had its influence in the production of moral character4 ,but though ,i bestow this encomium upon the established church1 ,i should be chargeable with partiality and injustice1 if ,i were not to allow1 that among the dissenters of various descriptions1 learned1 pious1 and great men1 had been regularly and successively produced4 ,and it must be confessed1 and reflected upon with pleasure1 that these1 in proportion to their numbers1 have been no less instrumental in the dissemination of religions knowledge1 and in the production of religious conduct4 ,i might go to large and populous towns and villages in the kingdom1 and fully prove my assertion in the reformed manners of the poor1 many of whom1 before these pious visitations1 had been remarkable for the profaneness of their lives4 ,let us then not talk but with great deference and humility2 with great tenderness and charity2 with great thankfulness to the author of every good gift1--when we speak of the different systems that actuate the ,christian ,world4 ,why should we consider our neighbour as an alien1 and load him with reproaches1 because he happens to differ from us in opinion about an article of faith8 ,as long as there are men1 so long will there be different measures of talents and understanding2 and so long will they view things in a different light1 and come to different conclusions concerning them4 ,the eye of one man can see farther than that of another3 ,so can the human mind1 on the subject of speculative truths4 ,this consideration should teach us humility and forbearance in judging of the religion of others4 ,for who is he1 who can say that he sees the farthest1 or that his own system is the best8 ,if such men as ,milton1 ,whiston1 ,boyle1 ,locke1 and ,newton1 all agreeing in the profession of ,christianity1 did not all think precisely alike concerning it1 who art thou1 with thy inferior capacity1 who settest up the standard of thine own judgment as infallible8 ,if thou sendest thy neighbour to perdition in the other world1 because he does not agree in his creed with thee1 know that he judges according to the best of his abilities1 and that no more will be required of him4 ,know also that thou thyself judgest like a worm of the earth2 that thou dishonourest the ,almighty by thy reptile notions of him2 and that in making him accord with thee in condemning one of his creatures for what thou conceivest to be the misunderstanding of a speculative proposition1 thou treatest him like a man1 as thou thyself art1 with corporeal organs2 with irritable passions1 and with a limited intelligence4 ,but if1 besides this1 thou condemnest thy neighbour in this world also1 and feelest the spirit of persecution towards him1 know that1 whatever thy pretensions may be to religion1 thou art not a ,christian4 ,thou art not possessed of that charity or love1 without which thou art but as sounding brass and a tinkling cymbal4 ,having therefore no religious prejudices#f myself1 except in favour of ,christianity1 and holding no communion with the ,quakers1 as a religions society1 it cannot be likely that ,i should attempt to proselyte to ,quakerism4 ,i wish only1 as ,i stated in my introduction to this work1 to make the ,quakers better known to their countrymen than they are at present4 ,in this ,i think ,i have already succeeded1 for ,i believe ,i have communicated many facts concerning them1 which have never been related by others4 ,but no people can be thoroughly known1 or at least the character of a people cannot be thoroughly understood1 except we are acquainted with their religion2 much less can that of the ,quakers1 who differ so materially1 both in their appearance and practice1 from the rest of their fellow-citizens4 ,footnote #f3 ,though ,i conceive a charitable allowance ought to be made for the diversity of religious opinions among ,christians1 ,i by no means intend to say1 that it is not our duty to value the system of opinion which we think most consonant to the ,gospel1 and to be wisely zealous for its support4 ,having thought it right to make these prefatory observations1 ,i proceed to the prosecution of my work4 ,,chap4 ,i4 ,the ,almighty created the ,universe by means of his spirit--and also man--,he gave man1 besides his intellect1 an emanation from his own spirit1 thus making him in his own image--,but this image he lost--,a portion1 however1 of the same spirit was continued to his posterity--,these possessed it in different degrees--,abraham1 ,moses1 and the prophets1 had more of it than some others--,jesus possessed it immeasurably1 and without limit--,evangelists and apostles possessed it1 but in a limited manner1 and in different degrees4 ,the ,quakers believe1 that when the ,almighty created the ,universe1 he effected it by means of the life1 or vital or vivifying energy that was in his own spirit4 ,and the earth was without form1 and void2 and darkness was upon the face of the deep2 and the spirit of ,god moved upon the face of the waters4 ,this life of the spirit has been differently named1 but is concisely stiled by ,st4 ,john the evangelist the word for he says1 in the beginning was the word1 and the word was with ,god1 and the word was ,god4 ,all things were made by him1 and without him was not any thing made1 that was made4 ,the ,almighty also1 by means of the same divine energy or life of the spirit which had thus created the universe1 became the cause also of material life1 and of vital functions4 ,he called forth all animated nature into existence2 for he made the living creature after his kind4 ,he created man also by the same power4 ,he made his corporeal and organic nature4 ,he furnished him also with intellect1 or a mental understanding4 ,by this latter gift he gave to man1 what he had not given to other animated nature1 the power of reason1 by which he had the superiority over it1 and by means of which he was enabled to guide himself in his temporal concerns4 ,thus when he made the natural man1 he made him a rational agent also4 ,but he gave to man1 at the same time1 independently of this intellect or understanding1 a spiritual faculty1 or a portion of the life of his own spirit1 to reside in him4 ,this gift occasioned man to become more immediately1 as it is expressed1 the image of the ,almighty4 ,it set him above the animal and rational part of his nature4 ,it made him know things not intelligible solely by his reason4 ,it made him spiritually minded4 ,it enabled him to know his duty to ,god1 and to hold a heavenly intercourse with his maker4 ,adam then1 the first man1 independently of his rational faculties1 received from the ,almighty into his own breast such an emanation from the life of his own spirit1 as was sufficient to have enabled him both to hold1 and to have continued1 a spiritual intercourse with his maker1 and to have preserved him in the state of innocence in which he had been created4 ,as long as he lived in this divine light of the spirit1 he remained in the image of ,god1 and was perfectly happy2 but1 not attending faithfully and perseveringly to this his spiritual monitor1 he fell into the snares of ,satan1 or gave way to the temptations of sin4 ,from this moment his condition became changed4 ,for in the same manner as distemper occasions animal life to droop1 and to lose its powers1 and finally to cease1 so unrighteousness1 or his rebellion against the divine light of the spirit that was within him1 occasioned a dissolution of his spiritual feelings and perceptions2 for he became dead as it were1 in consequence1 as to any knowledge of ,god1 or enjoyment of his presence#g4 ,footnote #g3 ,it was said that1 in the day in which ,adam should eat forbidden fruit1 he should die2 but he did not lose his animal life1 or his rational nature4 ,his loss therefore is usually considered by the ,quakers to have been a divine spiritual principle1 which had been originally superadded to the animal and rational faculties4 ,it pleased the ,almighty1 however1 not wholly to abandon him in this wretched state1 but he comforted him with the cheering promise that the seed of the woman should some time or other completely subdue sin1 or to use the scriptural language1 should bruise the serpent's head2 or1 in other words1 as sin was of a spiritual nature1 so it could only be overcome by a spiritual conqueror2 and therefore that the same holy spirit1 or word1 or divine principle of light and life1 which had appeared in creation1 should dwell so entirely and without limit or measure1 in the person or body of some one of his descendants1 that sin should by him be entirely subdued4 ,as ,god then poured into ,adam1 the first man1 a certain portion of his own spirit1 or gave him a certain portion of the divine light1 for the regulation of his spiritual conduct and the power of heavenly intercourse with himself1 so he did not entirely cease from bestowing his spirit upon his posterity2 or1 in other words1 he gave them a portion of that light which enlighteneth every man that cometh into the world4 ,of the individuals therefore who succeeded ,adam1 all received a portion of this light4 ,some1 however1 enjoyed larger portions of it than others1 according as they attended to its influences1 or according to the measure given them4 ,of those who possessed the greatest share of it1 some were the ancient patriarchs1 such as ,noah and ,abraham1 and others were the ancient scriptural writers1 such as ,moses and the prophets4 ,the latter again experienced it in different measures or degrees2 and in proportion as they had it1 they delivered more or less those prophecies which are usually considered as inspired truths1 from a belief that many of them have been circumstantially completed4 ,at length1 in the fulness of time1 that is1 when all things had been fulfilled which were previously to take place1 this divine spirit1 which had appeared in creation1 this divine word1 or light1 took flesh1 7for1 as ,st4 ,john the ,evangelist says1 the word was made flesh1 and dwelled among us17 and inhabited the body which had been prepared for it2 or1 in other words1 it inhabited the body of the person ,jesus2 but with this difference1 that whereas only a portion of this divine light or spirit had been given to ,adam1 and afterwards to the prophets1 it was given without limit or measure to the man ,jesus#h4 ,for he whom ,god hath sent1 says ,st4 ,john1 speaketh the words of ,god1 for ,god giveth not the ,spirit by measure unto him4 ,and ,st4 ,paul says1 #i ,in him the fulness of the ,godhead dwelled bodily4 ,in him1 therefore1 the promise given to ,adam was accomplished1 that the seed of the woman should bruise the serpent's head2 for we see in this case a human body1 weak and infirm1 and subject to passions1 possessed or occupied1 without limit or measure1 by the spirit of ,god4 ,but if the man ,jesus had the full spirit of ,god within him1 he could not be otherwise than1 perfectly holy4 ,and if so1 sin never could have entered1 and must therefore1 as for as relates to him1 have been entirely repelled4 ,thus he answered the prophetic character which had been given of him1 independently of his victory over sin by the sacrifice of himself1 or by becoming afterwards a comforter to those in bondage1 who should be willing to receive him4 ,footnote #h3 ,john #c3cd ,footnote #i3 ,col4 #b3i ,after ,jesus ,christ came the ,evangelists and ,apostles4 ,of the same spirit which he had possessed immeasurably1 these had their several portions2 and though these were#aj limited1 and differed in degree front one another1 they were sufficient to enable them to do their duty to ,god and men1 to enjoy the presence of the ,almighty1 and to promote the purposes designed by him in the propagation of his gospel4 ,footnote #aj3 #b ,cor4 #aj4 #ah4 ,,chap4 ,,ii4 ,except a man has a portion of the same spirit1 which ,jesus and the prophets and the apostles had1 he can have no knowledge of ,god or spiritual things--,doctrine of ,st4 ,paul on this subject--,this confirms the history of the human and divine spirit in man--,these spirits distinct in their kind--,this distinction farther elucidated by a comparison between the faculties of men and brutes--,sentiments of ,augustin--,luther--,calvin--,smith--,ta ylor--,cudworth4 ,the ,quakers believe1 that there can be no spiritual knowledge of ,god1 but through the medium of his holy spirit2 or1 in other words1 that if men have not a portion of the same spirit which the holy men of old1 and which the ,evangelists and ,apostles1 and which ,jesus himself had1 they can have no true or vital religion4 ,in favour of this proposition1 they usually quote those remarkable words of the ,apostle ,paul2#aa for what man knoweth the things of a man1 save the spirit of a man which is in him8 ,even so the things of ,god knoweth no man1 but the spirit of ,god4 ,now we have received1 not the spirit of the world1 but the spirit which is of ,god1 that we might know the things that are freely given to us of ,god4 ,and again--but the natural man receiveth not the things of the spirit of ,god1 for they are foolishness to him2 neither can he know them1 because they are spiritually discerned4 ,footnote #aa3 #a ,cor4 #b4aa1 c4 ,by these expressions the ,quakers conceive that the history of man1 as explained in the last chapter1 is confirmed2 or that the ,almighty not only gave to man reason1 which was to assist him in his temporal1 but also superadded a portion of his own spirit1 which was to assist him in his spiritual concerns4 ,they conceive it also to be still farther confirmed by other expressions of the same ,apostle4 ,in his first letter to the ,corinthians1 he says1#ab ,know ye not that your body is the temple of the ,holy ,ghost1 which is in you1 which ye have of ,god2 and in his letter to ,timothy he desires him#ac to hold fast that good thing which was committed to him by means of the holy ,ghost1 which dwelled in him ,now these expressions can only be accurate on a supposition of the truth of the history of man1 as explained in the former chapter4 ,if this history be true1 then they are considered as words of course3 for if there be a communication between the supreme ,being and his creature man1 or if the ,almighty has afforded to man an emanation of his own spirit1 which is to act for a time in his mortal body1 and then to return to him that gave it1 we may say1 with great consistency1 that the divinity resides in him1 or that his body is the temple of the holy spirit4 ,footnote #ab3 #a ,cor4 #f4 #ai4 ,footnote #ac3 #b ,tim4 #a4 #ad4 ,the ,quakers conceive again from these expressions of the ,apostle1 that these two principles in man are different from each other2 they are mentioned under the distinct names of the spirit of man1 and of the spirit of ,god4 ,the former they suppose to relate to the understanding3 the latter conjointly to the understanding and to the heart4 ,the former can be brought into use at all times1 if the body of a man be in health4 ,the latter is not at his own disposal4 ,man must wait for its inspirations4 ,like the wind1 it bloweth when it listeth4 ,man also1 when he feels this divine influence1 feels that it is distinct from his reason4 ,when it is gone1 he feels the loss of it1 though all his rational faculties be alive4 ,those1 says ,alexander ,arscott1 who have this experience1 certainly know that as at times1 in their silent retirements and humble waitings upon ,god1 they receive an understanding of his will1 relating to their present duty1 in such a clear light as leaves no doubt or hesitation1 so at other times1 when this is withdrawn from them1 they are at a loss again1 and see themselves1 as they really are1 ignorant and destitute4 ,the ,quakers again understand by these expressions of the ,apostle1 which is the point insisted upon in this chapter1 that human reason1 or the spirit of man which is within him1 and the divine principle of life and light which is the spirit of ,god residing in his body or temple1 are so different in their powers1 that the former cannot enter into the province of the latter4 ,as water cannot penetrate the same bodies1 which fire can1 so neither can reason the same subjects as the spiritual faculty4 ,the ,quakers1 however1 do not deny1 that human reason is powerful within its own province4 ,it may discover in the beautiful structure of the ,universe1 and in the harmony and fitness of all its parts1 the hand of a great contriver4 ,it may conclude upon attributes1 as belonging to the same4 ,it may see the fitness of virtue1 and deduce from thence a speculative morality4 ,they only say that it1 is incompetent to spiritual discernment4 ,but though they believe the two spirits to be thus distinct in their powers1 they believe them1 ,i apprehend1 to be so far connected in religion that the spirit of ,god can only act upon a reasonable being4 ,thus light and the power of sight are distinct things4 ,yet the power of sight is nothing without light1 nor can light operate upon any other organ than the eye to produce vision4 ,this proposition may be farther elucidated by making a comparison between the powers of men1 and those of the brute-creation4 ,an animal is compounded of body and instinct4 ,if we were to endeavour to cultivate this instinct1 we might make the animal tame and obedient4 ,we might impress his sensitive powers1 so that he might stop or go forward at our voice4 ,we might bring him in some instances1 to an imitation of outward gestures and sounds4 ,bat all the years of his life1 and centuries of life in his progeny would pass away1 and we should never be able so to improve his instinct into intellect1 as to make him comprehend the affairs of a man4 ,he would never understand the meaning of his goings in1 or of his goings out1 or of his pursuits in life1 or of his progress in science4 ,so neither could any education so improve the reason of man into the divine principle of light within him1 as that he should understand spiritual things2 for the things of ,god are only discernible by the spirit of ,god4 ,this doctrine1 that there is no understanding of divine things except through the medium of the divine principle1 which dwells in the temple of man1 was no particular notion of ,george ,fox1 or of the succeeding ,quakers1 though undoubtedly they have founded more upon it than other ,christians4 ,those1 who had the earliest access to the writings of the evangelists and apostles1 believed the proposition4 ,all the ancient fathers of the church considered it as the corner stone of the ,christian fabric4 ,the most celebrated of the reformers held it in the same light4 ,the divines1 who followed these1 adopted it as their creed also2 and by these it has been handed down to other ,christian communities1 and is retained as an essential doctrine by the church of ,england1 at the present day4 ,the ,quakers adduce many authorities in behalf of this proposition1 but the following may suffice4 ,it is the inward master1 says ,st4 ,augustine1 that teacheth4 ,where this inspiration is wanting1 it is in vain that words from without are beaten in4 ,luther says1 no man can rightly know ,god1 unless he immediately receives it from his holy spirit1 except he finds it by experience in himself2 and in this experience the holy spirit teacheth as in his proper school1 out of which school nothing is taught but mere talk4 ,calvin1 on ,luke #aj4 #ba4 says1 ,here the natural wisdom of man is so puzzled1 and is at such a loss1 that the first step of profiting in the school of ,christ is to give it up or renounce it4 ,for by this natural wisdom1 as by a veil before our eyes1 we are hindered from attaining the mysteries of ,god1 which are not revealed but unto babes and little ones4 ,for neither do flesh and blood reveal1 nor doth the natural man perceive1 the things that are of the spirit4 ,but the doctrine of ,god is rather foolishness to him1 because it can only be spiritually judged4 ,the assistance therefore of the holy spirit is in this case necessary1 or rather1 his power alone is efficacious4 ,dr4 ,smith observes1 in his select discourses1 besides the outward ,revelation of ,god's will to men1 there is also an inward impression of it in their minds and spirits1 which is in a more especial manner attributed to ,god4 ,we cannot see divine things but in a divine light4 ,god only1 who is the true light1 and in whom there is no darkness at all1 can so shine out of himself upon our glossy understandings1 as to beget in them a picture of himself1 his own will and pleasure1 and turn the soul 7as the phrase is in ,job7 like wax or clay to the seal of his own light and love4 ,he that made our souls in his own image and likeness1 can easily find a way into them4 ,the word that ,god speaks1 having found a way into the soul1 imprints itself there1 as with the point of a diamond1 and becomes 7to borrow ,plato's expression7 'a word written in the ,soul of the learner4' ,men may teach the grammar and rhetoric2 but ,god teaches the divinity4 ,thus it is ,god alone that acquaints the soul with the truths of revelation4 ,the learned ,jeremy ,taylor1 bishop of ,down and ,connor1 speaks in a similar manner in his sermon de ,via ,intelligentiae4 ,now in this inquiry1 says he1 ,i must take one thing for granted1 which is1 that every good man is taught of ,god4 ,and indeed1 unless he teach us1 we shall make but ill scholars ourselves1 and worse guides to others4 ,no man can know ,god1 says ,irenaeus1 except he be taught of ,god4 ,if ,god teaches us1 then all is well2 but if we do not learn wisdom at his feet1 from whence should we have it8 ,it can come from no other spring4 ,again--those who perfect holiness in the fear of ,god1 have a degree of divine knowledge more than we can discourse of1 and more certain than the demonstration of ,geometry2 brighter than the sun1 and indeficient as the light of heaven--,a good man is united to ,god--,as flame touches flame1 and combines into splendour and into glory1 so is the spirit of a man united to ,christ by the spirit of ,god4 ,our light1 on the other hand1 is like a candle2 every word of doctrine blows it out1 or spends the wax1 and makes the light tremulous4 ,but the lights of heaven are fixed and bright and shine for ever4 ,cudworth1 in his intellectual system1 is wholly of the same opinion3 ,all the books and writings which we converse with1 they can but represent spiritual objects to our understanding1 which yet we can never see in their own true figure1 colour1 and proportion1 until we have a divine light within to irradiate and shine upon them4 ,though there be never such excellent truths concerning ,christ and his ,gospel1 set down in words and letters1 yet they will be but unknown characters to us1 until we have a living spirit within us1 that can decypher them1 until the same spirit1 by secret whispers in our hearts1 do comment upon them1 which did at first indite them4 ,there be many that understand the ,greek and ,hebrew of the scripture1 the original languages in which the text was written1 that never understood the language of the spirit4 ,,chap4 ,,iii4 ,neither can a man1 except he has a portion of the same spirit which ,jesus and the ,apostles and the ,prophets had1 know spiritualty that the scriptures are of divine authority1 or spiritually understand them--,explanation of these tenets--,objection1 that these tenets set aside human reason--,reply of the ,quakers--,observations of ,luther--,calvin--,owen--,archbishop ,usher--,archbishop ,sandys--,milton --,bishop ,taylor4 ,as a man cannot know spiritual things but through the medium of the spirit of ,god2 or except he has a portion of the same spirit1 which ,jesus and the ,prophets and the ,apostles had1 so neither can he1 except he has a portion of the same spirit1 either spiritually know that the writings or sayings of these holy persons are of divine authority1 or read or understand them1 to the promotion of his spiritual interests4 ,these two tenets are but deductions from that in the former chapter1 and may be thus explained4 ,a man1 the ,quakers say1 may examine the holy scriptures1 and may deduce their divine origin from the prophecies they contain1 of which many have been since accomplished2 from the superiority of their doctrines beyond those in any other book which is the work of man2 from the miraculous preservation of them for so many ages2 from the harmony of all their parts1 and from many other circumstances which might be mentioned4 ,but this1 after all1 will be but an historical1 literal1 or outward proof of their origin1 resulting from his reason or his judgment4 ,it will be no spiritual proof1 having a spiritual influence on his heart2 for this proof of the divine origin of the scriptures can only be had from the spirit of ,god4 ,thus1 when the ,apostle ,paul preached to several women by the river side near ,philippi1 it is said of ,lydia only1#ad the ,lord opened her heart1 that she attended to the things that were spoken by ,paul4 ,the other women undoubtedly heard the gospel of ,paul with their outward ears1 but it does not appear that their hearts were in such a spiritual state1 that they felt its divine authority2 for it is not said of them1 as of ,lydia1 that their hearts were opened to understand spiritually that this gospel was of ,god4 ,again1#ae when ,jesus ,christ preached to the ,jews in the temple1 many believed on him1 but others believed not1 but were so enraged that they took up stones to cast at him4 ,it appears that they all heard his doctrine with their outward ears1 in which he particularly stated that he was from above2 but they did not receive the truth of his origin in their hearts1 because they were not in a state to receive that faith which cometh from the spirit of ,god4 ,in the same manner persons hear sermon after sermon at the present day1 but find no spiritual benefit in their hearts4 ,footnote #ad3 ,acts #af4ac ,footnote #ae3 ,john #h4cj4de4ei4 ,again--a man1 by comparing passages of scripture with other passages1 and by considering the use and acceptation of words in these1 may arrive at a knowledge of their literal meaning4 ,he may obtain also1 by perusing the scriptures1 a knowledge of some of the attributes of ,god4 ,he may discover a part of the plan of his providence4 ,he may collect purer moral truths than from any other source4 ,but no literal reading of the scriptures can give him that spiritual knowledge of divine things1 which leads to eternal life4 ,the scriptures1 if literally read1 will give him a literal or corresponding knowledge1 but it is only the spiritual monitor within1 who can apply them to his feelings2 who can tell him thou art the man2 this is thy state3 this is that which thou oughtest or oughtest not to have done2 so that he sees spiritually1 7the spirit of ,god bearing witness with his own spirit7 that his own situation has been described4 ,indeed1 if the scriptures were sufficient of themselves for this latter purpose1 the ,quakers say that the knowledge of spiritual things would consist in the knowledge of words4 ,they1 who were to get most of the divine writings by heart1 would know spiritually the most of divine truths4 ,the man of the best understanding1 or of the most cultivated mind1 would be the best proficient in vital religion4 ,but this is contrary to fact4 ,for men of deep learning know frequently less of spiritual ,christianity1 than those of the poor1 who are scarcely able to read the scriptures4 ,they contend also1 that if the scriptures were the most vitally understood by those of the most learning1 then the dispensations of ,god would be partial1 inasmuch as he would have excluded the poor from the highest enjoyments of which the nature of man is susceptible1 and from the means of their eternal salvation4 ,these tenets1 which are thus adopted by the ,quakers1 are considered by many of the moderns as objectionable1 inasmuch as they make reason1 at least in theology1 a useless gift4 ,the ,quakers1 however1 contend that they consider reason as one of the inestimable gifts of ,god4 ,they value it highly in its proper province4 ,they do not exclude it from religion4 ,men1 by means of it1 may correct literal errors in the scriptures2 may restore texts1 may refute doctrines inconsistent with the attributes of the ,almighty4 ,the apology of ,robert ,barclay1 which is a chain of reasoning of this kind from the begining to the end1 is a proof that they do not undervalue the powers of the mind4 ,but they dare not ascribe to human reason that power1 which they believe to be exclusively vested in the spirit of ,god4 ,they say1 moreover1 that these tenets are neither new nor peculiar to themselves as a society4 ,they were the doctrines of the primitive ,fathers4 ,they4 were the doctrines also of the protestant reformers4 ,and though many at the present day consider that scripture1 interpreted by reason1 is the religion of protestants1 yet it was the general belief of these reformers1 that the teaching of the ,holy spirit was necessary to the spiritual understanding of the scriptures1 as well as to the spiritual establishment of their divine origin4 ,luther observes--,it is not human reason1 or wisdom1 nor the law of ,god1 but the work of divine grace freely bestowed upon me1 that teacheth me and showeth me the gospel3 and this gift of ,god ,i receive by faith alone4 ,the scriptures are not to be understood but by the same spirit by which they were written4 ,no man sees one jot or tittle in the scriptures1 unless he has the spirit of ,god4 ,profane men1 says ,calvin1 desire to have it proved to them by reason1 that ,moses and the prophets spoke from ,god4 ,and to such ,i answer1 that the testimony of the spirit exceeds all reason4 ,for as ,god alone is a sufficient witness of himself in his word1 so will his word not find credit in the hearts of men1 until it is sealed by the inward testimony of his spirit4 ,it is therefore necessary1 that the same spirit which spake by the mouth of the prophets1 enter into our hearts to persuade us1 that they faithfully declared what was commanded them by ,god4 ,again--,unless we have the assurance which is better and more valid than any judgment of man1 it will be in vain to go about to establish the authority of scripture1 either by argument or the consent of the church2 for except the foundation be laid1 namely1 that the certainty of its divine authority depends entirely upon the testimony of the spirit1 it remains in perpetual suspense4 ,again--,the spirit of ,god1 from whom the doctrine of the ,gospel proceeds1 is the only true interpreter to open it to us4 ,divines1 says the learned ,owen1 at the first reformation1 did generally resolve our faith of the divine authority of the scriptures1 into the testimony of the ,holy ,spirit2 in which belief he joins himself1 by stating that it is the work of the ,holy ,spirit to enable us to believe the scripture to be the word of ,god4 ,in another place he says1 our ,divines have long since laid it down1 that the only public1 authentic1 and infallible interpreter of the holy scriptures1 is the author of them1 from whose inspiration they receive all their truth1 clearness1 and authority4 ,this author is the ,holy ,spirit4 ,archbishop ,sandys1 in one of his ,sermons1 preached before ,queen ,elizabeth1 has the following observations3 ,the outward reading of the word1 without the inward working of the spirit1 is nothing4 ,the precise ,pharisees1 and the learned ,scribes1 read the scriptures over and over again4 ,they not only read them in books1 but wore them on their garments4 ,they were not only taught1 but were able themselves to teach others4 ,but because this heavenly teacher had not instructed them1 their understanding was darkened1 and their knowledge was but vanity4 ,they were ignorant altogether in that saving truth1 which the prophet ,david was so desirous to learn4 ,the mysteries of salvation were so hard to be conceived by the very apostles of ,christ ,jesus1 that he was forced many times to rebuke them for their dulness1 which unless he had removed by opening the eyes of their minds1 they could never have attained to the knowledge of salvation in ,christ ,jesus4 ,the ears of that woman ,lydia would have been as close shut against the preaching of ,paul1 as any others1 if the finger of ,god had not touched and opened her heart4 ,as many as learn1 they are taught of ,god4 ,archbishop ,usher1 in his sum and substance of the ,christian ,religion1 observes1 that it is required that we have the spirit of ,god1 as well to open our eyes to see the light1 as to seal up fully in our hearts that truth1 which we can see with our eyes3 for the same ,holy ,spirit that inspired the scripture1 inclineth the hearts of ,god's children to believe what is revealed in them1 and inwardly assureth them1 above all reasons and arguments1 that these are the scriptures of ,god4 ,and farther on in the same work1 he says1 the spirit of ,god alone is the certain interpreter of his word written by his ,spirit2 for no man knoweth the things pertaining to ,god1 but the ,spirit of ,god4 ,our great ,milton also gives us a similar opinion in the following words1 which are taken from his ,paradise ,lost3 ----but in their room---- ,wolves shall succeed for teachers1 grievous wolves1 ,who all the sacred mysteries of ,heaven ,to their own vile advantages shall turn ,of lucre and ambition1 and the truth ,with superstition's and tradition's taint1 ,left only in those written records pure1 ,though not but by the spirit understood4 ,of the same mind was the learned bishop ,taylor1 as we collect from his sermon de ,via ,intelligentiae4 ,for although the scriptures1 says he1 are written by the spirit of ,god1 yet they are written within and without4 ,and besides the light that shines upon the face of them1 unless there be a light shining within our hearts1 unfolding the leaves1 and interpreting the mysterious sense of the spirit1 convincing our consciences1 and preaching to our hearts2 to look for ,christ in the leaves of the gospel1 is to look for the living among the dead4 ,there is a life in them2 but that life is1 according to ,st4 ,paul's expression1 'hid with ,christ in ,god2' and unless the spirit of ,god first draw it1 we shall never draw it forth4 ,human learning brings excellent ministeries towards this4 ,it is admirably useful for the reproof of heresies1 for the detection of fallacies1 for the letter of the scripture1 for collateral testimonies1 for exterior advantages2 but there is something beyond this that human learning1 without the addition of divine1 can never reach4 ,moses was learned in all the learning of the ,egyptians2 and the holy men of ,god contemplated the glories of ,god in the admirable order1 motion1 and influences of the heaven2 but1 besides all this1 they were taught something far beyond these prettinesses4 ,pythagoras read ,moses' books1 and so did ,plato1 and yet they became not proselytes of the religion1 though they were the learned scholars of such a master4 ,,chap4 ,,iv4 ,the spirit of ,god which has been thus given to man in different degrees1 was given him as a spiritual teacher1 or guide1 in his spiritual concerns--,it performs this office1 the ,quakers say1 by internal monitions--,sentiments of ,taylor--and of ,monro--and1 if encouraged1 it teaches even by the external objects of the creation--,william ,wordsworth4 ,the ,quakers believe that the spirit of ,god1 which has been thus given to man in different degrees or measures1 and without which it is impossible to know spiritual things1 or even to understand the divine writings spiritually1 or to be assured of their divine origin1 was given to him1 among other purposes1 as a teacher of good and evil1 or to serve him as a guide in his spiritual concerns4 ,by this the ,quakers mean1 that if any man will give himself up to the directions of the spiritual principle that resides within him1 he will attain a knowledge sufficient to enable him to discover the path of his duty both to ,god and his fellow-man4 ,that the spirit of ,god was given to man as a spiritual instructor1 the ,quakers conceive to be plain1 from a number of passages1 which are to be found in the sacred writings4 ,they say1 in the first place1 that it was the language of the holy men of old4 #af ,i said1 says ,elihu1 days should speak1 and multitude of years should teach wisdom4 ,but there is a spirit 7or the spirit itself is7 in man1 and the inspiration of the ,almighty giveth him understanding4 ,the ,levites are found also making an acknowledgment to ,god2 #ag ,that he gave also their forefathers his good spirit to instruct them4 ,the ,psalms of ,david are also full of the same language1 such as of #ah ,shew me thy ways1 ,o ,lord2 lead me in the truth4 #ai ,i know1 says ,jeremiah1 that the way of man is not in himself4 ,it is not in man that walketh to direct his steps4 ,the martyr ,stephen acknowledges the teachings of the spirit1 both in his own time and in that of his ancestors4 #bj ,ye stiff-necked1 and uncircumcised in heart and ears1 ye do always resist the holy spirit4 ,as your fathers did1 so do ye4 ,the ,quakers also conceive it to be a doctrine of the gospel4 ,jesus himself said1 #ba ,no man can come to me except the ,father1 which sent me1 draw him--,it is written in the prophets1 they shall all be taught of ,god4 #bb,st4 ,john says1 ,that was the true light1 7namely1 the word or spirit7 which lighteth every man that cometh into the world4 ,st4 ,paul1 in his first letter to the ,corinthians1 asserts1 #bcthat the manifestation of the spirit is given to every man to profit withal4 ,and1 in his letter to ,titus1 he asserts the same thing1 though in different words3 #bd ,for the grace of ,god1 says he1 which bringeth salvation1 hath appeared unto all men4 ,footnote #af3 ,job #cb4 #g4 ,footnote #ag3 ,nehemiah #i4 #bj4 ,footnote #ah3 ,psalm #be4 #d4 ,footnote #ai3 ,jeremiah #aj4 #bc4 ,footnote #bj3 ,acts #g4 #ea4 ,footnote #ba3 ,john #f4dd4de ,footnote #bb3 ,john #a4 #i4 ,footnote #bc3 i ,cor4 #ab4 #g4 ,footnote #bd3 ,titus #b4 #aa4 ,the spirit of ,god1 which has been thus given to man as a spiritual guide1 is considered by the ,quakers as teaching him in various ways4 ,it inspires him with good thoughts4 ,it prompts him to good offices4 ,it checks him in his way to evil4 ,it reproves him while in the act of committing it4 ,the learned ,jeremy ,taylor was of the same opinion4 ,the spirit of grace1 says he1 is the spirit of wisdom1 and teaches us by secret inspirations1 by proper arguments1 by actual persuasions1 by personal applications1 by effects and energies4 ,this office of the spirit is beautifully described by ,monro1 a divine of the established church1 in his just measures of the pious institutions of youth1 ,the holy spirit1 says he1 speaks inwardly and immediately to the soul4 ,for ,god is a spirit4 ,the soul is a spirit2 and they converse with one another in spirit1 not by words1 but by spiritual notices2 which1 however1 are more intelligible than the most eloquent strains in the world4 ,god makes himself to be heard by the soul by inward motions1 which it perceives and comprehends proportionably as it is voided and emptied of earthly ideas4 ,and the more the faculties of the soul cease their own operations1 so much the more sensible and intelligible are the motions of ,god to it4 ,these immediate communications from ,god with the souls of men are denied and derided by a great many4 ,but that the father of spirits should have no converse with our spirits1 but by the intervention only of outward and foreign objects1 may justly seem strange1 especially when we are so often told in holy scripture1 that we are the temples of the holy ,ghost1 and that ,god dwelleth in all good men4 ,but this spirit is considered by the ,quakers not only as teaching by inward breathings1 as it were1 made immediately and directly upon the heart without the intervention of outward circumstances1 but as making the material objects of the ,universe1 and many of the occurrences of life1 if it be properly attended to1 subservient to the instruction of man2 and that it enlarges the sphere of his instruction in this manner1 in proportion as it is received and encouraged4 ,thus the man1 who is attentive to these divine notices1 sees the animal1 the vegetable1 and the planetary world1 with spiritual eyes4 ,he cannot stir abroad1 but he is taught in his own feelings1 without any motion of his will1 some lesson for his spiritual advantage2 or he perceives so vitally some of the attributes of the divine being1 that he is called upon to offer some spiritual incense to his maker4 ,if the lamb frolics and gambols in his presence as he walks along1 he may be made spiritually to see the beauty and happiness of innocence4 ,if he finds the stately oak laid prostrate by the wind1 he may be spiritually taught to discern the emptiness of human power2 while the same spirit may teach him inwardly the advantage of humility1 when he looks at the little hawthorn which has survived the storm4 ,when he sees the change and the fall of the autumnal leaf1 he may be spiritually admonished of his own change and dissolution1 and of the necessity of a holy life4 ,thus the spirit of ,god may teach men by outward objects and occurrences in the world2 but where this spirit is away1 or rather where it is not attended to1 no such lesson can be taught4 ,natural objects of themselves can excite only natural ideas3 and the natural man1 looking at them1 can derive only natural pleasure1 or draw natural conclusions from them4 ,in looking at the ,sun1 he may be pleased with its warmth1 and anticipate its advantages to the vegetable world4 ,in plucking and examining a flower1 he may be struck with its beauty1 its mechanism1 and its fragrant smell4 ,in observing the butterfly1 as it wings its way before him1 he may smile at its short journeys from place to place1 and admire the splendour upon its wings4 ,but the beauty of ,creation is dead to him1 as far as it depends upon connecting it spiritually with the character of ,god4 ,for no spiritual impression can arise from any natural objects1 but through the intervention of the spirit of ,god4 ,william ,wordsworth1 in his instructive poems1 has described this teaching by external objects in consequence of impressions from a higher power1 as differing from any teaching by books or the human understanding1 and as arising without any motion of the will of man1 in so beautiful and simple a manner1 that ,i cannot do otherwise than make an extract from them in this place4 ,lively as the poem is1 to which ,i allude1 ,i conceive it will not lower the dignity of the subject4 ,it is called ,expostulation and ,reply1 and is as follows3#be ,why1 ,william1 on that old gray stone1 ,thus for the length of half a day1 ,why1 ,william1 sit you thus alone1 ,and dream your time away8 ,where are your books8 that light bequeath'd ,to beings1 else forlorn and blind1 ,up6 ,up6 and drink the spirit breath'd ,from dead men to their kind4 ,you look round on your mother earth1 ,as if she for no purpose bore you1 ,as if you were her first-born birth1 ,and none had liv'd before you6 ,one morning thus by ,esthwaite lake1 ,when life was sweet1 ,i knew not why1 ,to me my good friend ,matthew spake1 ,and that ,i made reply3 ,the eye it cannot choose but see4 ,we cannot bid the ear be still2 ,our bodies feel where'er they be1 ,against or with our will4 ,nor less ,i deem that there are powers1 ,which of themselves our minds impress1 ,that we can feed this mind of ours ,in a wise passiveness4 ,think you1'mid all this mighty sum ,of things for ever speaking1 ,that nothing of itself will come1 ,but we must still be seeking8 ,then ask not wherefore1 here1 alone1 ,conversing as ,i may1 ,i sit upon this old gray stone1 ,and dream my time away8 ,footnote #be3 ,see ,lyrical ,ballads1 ,vol4 #a4 p4 #a4 ,,chap4 ,v ,this spirit was not only given to man as a teacher1 but as a primary and infallible guide--,hence the ,scriptures are a subordinate or secondary guide--,quakers1 however1 do not undervalue them on this account--,their opinion concerning them4 ,the spirit of ,god1 which we have seen to be thus given to men as a spiritual teacher1 and to act in the ways described1 the ,quakers usually distinguish by the epithets of primary and infallible4 ,but they have made another distinction with respect to the character of this spirit2 for they have pronounced it to be the only infallible guide to men in their spiritual concerns4 ,from this latter declaration the reader will naturally conclude1 that the scriptures1 which are the outward teachers of men1 must be viewed by the ,quakers in a secondary light4 ,this conclusion has indeed been adopted as a proposition in the ,quaker theology2 or1 in other words1 it is a doctrine of the society1 that the spirit of ,god is the primary and only infallible1 and the scriptures but a subordinate or secondary guide4 ,this proposition the ,quakers usually make out in the following manner3 ,it is1 in the first place1 admitted by all ,christians1 that the scriptures were given by inspiration1 or that those who originally delivered or wrote the several parts of them1 gave them forth by means of that spirit1 which was given to them by ,god4 ,now in the same manner as streams1 or rivulets of water1 are subordinate to the fountains which produce them2 so those streams or rivulets of light must be subordinate to the great light from whence they originally sprung4 ,we cannot1 says ,barclay1 call the scriptures the principal fountain of all truth and knowledge1 nor yet the first adequate rule of faith and manners2 because the principal fountain of truth must be the truth itself1 that is1 whose certainty and authority depend not upon another4 ,the scriptures are subordinate or secondary1 again1 in other points of view4 ,first1 because1 though they are placed before us1 we can only know or understand them by the testimony of the spirit4 ,secondly1 because there is no virtue or power in them of themselves1 but in the spirit from whence they came4 ,they are1 again1 but a secondary guide2 because that1 says ,barclay1 cannot be the only and principal guide1 which doth not universally reach every individual that needeth it4 ,but the scriptures do not teach deaf persons1 nor children1 nor idiots1 nor an immense number of people1 more than half the ,globe1 who never yet saw or heard of them4 ,these1 therefore1 if they are to be saved like others1 must have a different or a more universal rule to guide them1 or be taught from another source4 ,they are only a secondary guide1 again1 for another reason4 ,it is an acknowledged axiom among ,christians1 that the spirit of ,god is a perfect spirit1 and that it can never err4 ,but the scriptures are neither perfect of themselves as a collection1 nor are they perfect in their verbal parts4 ,many of them have been lost4 ,concerning those which have survived1 there have been great disputes4 ,certain parts of these1 which one ,christian council received in the early times of the church1 were rejected as not canonical by another4 ,add to this1 that none of the originals are extant4 ,and of the copies1 some have suffered by transcription1 others by translation1 and others by wilful mutilation1 to support human notions of religion2 so that there are various readings of the same passage1 and various views of the same thing4 ,now what1 says ,barclay1 would become of ,christians1 if they had not received that spirit and those spiritual senses1 by which they know how to discover the true from the false8 ,it is the privilege of ,christ's sheep1 indeed1 that they hear his voice1 and refuse that of the stranger2 which1 privilege being taken away1 we are left a prey to all manner of wolves4 ,the scriptures1 therefore1 in consequence of the state in which they have come down to us1 cannot1 the ,quakers say1 be considered to be a guide as entirely perfect as the internal testimony of their great author1 the spirit of ,god4 ,but though the ,quakers have thought it right1 in submitting their religious creed to the world on this subject1 to be so guarded in the wording of it as to make the distinction described1 they are far from undervaluing the scriptures on that account4 ,they believe1 on the other hand1 whatever mutilations they may have suffered1 that they contain sufficient to guide men in belief and practice2 and that all internal emotions1 which are contrary to the declaration of these1 are wholly inadmissible4 ,moreover1 says ,barclay1 because the scriptures are commonly acknowledged by all to have been written by the dictates of the holy spirit1 and that the errors1 which may be supposed by the injury of time to have slipt in1 are not such but there is a sufficient clear testimony left to all the essentials of the ,christian faith1 we do look upon them as the only fit outward judge of controversies among ,christians1 and that whatsoever doctrine is contrary to their testimony1 may therefore justly be rejected as false4 ,the ,quakers believe also1 that as ,god gave a portion of his spirit to man to assist him inwardly1 so he gave the holy scriptures to assist him outwardly in his spiritual concerns4 ,hence the latter1 coming by inspiration1 are the most precious of all books that ever were written1 and the best outward guide4 ,and hence the things contained in them1 ought to be read1 and1 as far as possible1 fulfilled4 ,they believe1 with the apostle ,paul1 that the scriptures are highly useful1 so that1 through patience and comfort of them1 they may have hope2 and also that they are profitable for reproof1 for correction1 and for instruction in righteousness3 that in the same manner as land1 highly prepared and dressed by the husbandman1 becomes fit for the reception and for the promotion of the growth of the seed that is to be placed in it1 so the scriptures turn the attention of man towards ,god1 and by means of the exhortations1 reproofs1 promises1 and threatenings1 contained in them1 prepare the mind for the reception and growth of the seed of the ,holy ,spirit4 ,they believe1 again1 that the same scriptures show more of the particulars of ,god's will with respect to man1 and of the scheme of the ,gospel-dispensation1 than any ordinary portion of his spirit1 as usually given to man1 would have enabled him to discover4 ,they discover that #bf the wages of sin is death1 but the gift of ,god is eternal life through ,jesus ,christ3 #bg ,that ,jesus ,christ was set forth to be a propitiation through faith in his blood1 to declare his righteousness for the remission of sins that are past through the forbearance of ,god2 #bhthat he tasted death for every man2 that he #biwas delivered for our offences1 and raised again for our justification2 #cjthat he is set down at the right hand of the throne of ,god2 #ca and ever liveth to make intercession for us2 and1 that he is the substance of all the types and figures under the ,levitical priesthood1 #cb being the end of the law for righteousness to every one that believeth4 ,footnote #bf3 ,rom4 #f4 #bc4 ,footnote #bg3 ,rom4 #c4 #be4 ,footnote #bh3 ,heb4 #b4 #i4 ,footnote #bi3 #d4 #be4 ,footnote #cj3 ,heb4 #ab4 #b4 ,footnote #ca3 ,heb4 #g4 #be4 ,footnote #cb3 ,rom4 #aj4 #d4 ,they believe1 again1 that1 in consequence of these various revelations1 as contained in the scriptures1 they have inestimable advantages over the ,heathen nations1 or over those1 where the gospel-sun has never yet shone2 and that1 as their advantages are greater1 so more will be required of them1 or their condemnation will be greater1 if they fail to attend to those things which are clearly revealed4 ,they maintain1 again1 that their discipline is founded on the rules of the gospel2 and that in consequence of giving an interpretation different from that of many others1 to some of the expressions of ,jesus ,christ1 by which they conceive they make his kingdom more pure and heavenly1 they undergo persecution from the world--so that they confirm their attachment to the scriptures by the best of all credible testimonies1 the seal of their own sufferings4 ,,chap4 ,,vi4 ,this spirit of ,god1 which has been thus given to men as an infallible guide in their spiritual concerns1 has been given them universally--,to the patriarchs and ,israelites1 from the creation to the time of ,moses--,to the ,israelites or ,jews1 from ,moses to ,jesus ,christ--,to the ,gentile world from all antiquity to modern times--,to all those who have ever heard the gospel--,and it continues its office to the latter even at the present day4 ,the ,quakers are of opinion that the spirit of ,god1 of which a portion has been given to men as a primary and infallible guide in their spiritual concerns1 has been given them universally2 or has been given to all of the human race1 without any exceptions1 for the same purpose4 ,this proposition of the ,quakers ,i shall divide1 in order that the reader may see it more clearly1 into four cases4 ,the first of these will comprehend the ,patriarchs and the ,israelites from the creation to the time of ,moses4 ,the second1 the ,israelites or ,jews from the time of ,moses to the coming of ,jesus ,christ4 ,the third1 the ,gentiles or ,heathens4 ,and the fourth1 all those who have heard of the gospel of ,jesus ,christ1 from the time of his own ministry to the present day4 ,the first case includes a portion of time of above two thousand years4 ,now the ,quakers believe1 that during all this time men were generally enlightened as to their duty by the spirit of ,god2 for there was no scripture or written law of ,god during all this period4 ,it was about two thousand four hundred years1 says ,thomas ,beaven1 an approved writer among the ,quakers1 after the creation of the world1 before mankind had any external written law for the rule and conduct of their lives1 so far as appears by either sacred or profane history2 in all which time mankind1 generally speaking1 had only for their rule of faith and manners the external creation as a monitor to their outward senses1 for evidence of the reality and certainty of the existence of the ,supreme ,being2 and the internal impressions ,god by his divine spirit made upon the capacities and powers of their souls or inward man1 and perhaps some of them oral traditions delivered from father to son4 ,to the same point ,thomas ,beaven quotes the ever memorable ,john ,hales1 who1 in his golden remains1 writes in the following manner3 ,the love and favour1 which it pleased ,god to bear our fathers before the law'1 so far prevailed with him1 as that without any books and writings1 by familiar and friendly conversing with them1 and communicating himself unto them1 he made them receive and understand his laws1 their inward conceits and intellectuals being1 after a wonderful manner1 figured as it were and charactered by his spirit1 so that they could not but see and consent unto1 and confess the truth of them4 ,which way of manifesting his will unto many other gracious privileges it had1 above that which in after ages came in place of it1 had this added1 that it brought with it unto the man to whom it was made1 a preservation against all doubt and hesitancy1 and a full assurance both who the author was1 and how far his intent and meaning reached4 ,we who are their offspring ought1 as ,st4 ,chrysostom tells us1 so to have demeaned ourselves1 that it might have been with us as it was with them1 that we might have had no need of writing1 no other teacher but the spirit1 no other books but our hearts1 no other means to have been taught the things of ,god4 ,that the spirit of ,god1 as described by ,thomas ,beaven and the venerable ,john ,hales1 was the great instructor or enlightener of man during the period we are speaking of1 the ,quakers believe1 from what they conceive to be the sense of the holy scriptures on this subject4 ,for in the first place1 they consider it as a position1 deducible from the expressions of ,moses#cc1 that the spirit of ,god had striven with those of the antediluvian world4 ,they believe1 therefore1 that it was this spirit 7and because the means were adequate1 and none more satisfactory to them can be assigned7 which informed ,cain1 before any written law existed1 and this even before the murder of his brother1 that#cd if he did well1 he should be accepted2 but if not1 sin should lie at his door4 ,the same spirit they conceive to have illuminated the mind of ,seth1 but in a higher degree than ordinarily the mind of ,enoch2 for he is the first1 of whom it is recorded1 that#ce he walked with ,god4 ,it is also considered by the ,quakers as having afforded a rule of conduct to those who lived after the flood4 ,thus ,joseph is described as saying1 when there is no record of any verbal instruction from the ,almighty on this subject1 and at a time when there was no scripture or written law of ,god1 #cf ,how then can ,i do this great wickedness1 and sin against ,god8 ,it illuminated others also1 but in a greater or less degree1 as before4 ,thus ,noah became a preacher of righteousness4 ,thus ,abraham1 ,isaac1 and ,jacob1 were favoured with a greater measure of it than others who lived in their own times4 ,footnote #cc3 ,gen4 #f4c ,footnote #cd3 ,ib #d4g ,footnote #ce3 ,gen4 #e4bd4 ,footnote #cf3 ,ib4 #ci4i4--,the traditionary laws of ,noah were in force at this time2 but they only specified three offences between man and man4 ,from these times to the coming of ,jesus ,christ1 which is the second of the cases in question1 the same spirit1 according to the ,quakers1 still continued its teachings1 and this notwithstanding the introduction of the ,mosaic law2 for this1 which was engraven on tables of stone1 did not set aside the law that was engraven on the heart4 ,it assisted1 first1 outwardly1 in turning mens' minds to ,god2 and secondly1 in fitting them as a schoolmaster for attention to the internal impressions by his spirit4 ,that the spirit of ,god was still the great teacher1 the ,quakers conceive to be plain2 for the sacred writings from ,moses to ,malachi affirm it for a part of the period now assigned2 and for the rest we have as evidence the reproof of the ,martyr ,stephen1 and the sentences from the ,new ,testament quoted in the fourth chapter4 ,and in the same manner as this spirit had been given to some in a greater measure than to others1 both before and after the deluge1 so the ,quakers believe it to have been given more abundantly to ,moses and the prophets1 than to others of the same nation2 for they believe that the law in particular1 and that the general writings of ,moses1 and those of the prophets also1 were of divine inspiration1 or the productions of the spirit of ,god4 ,with respect to the ,heathens or ,gentiles1 which is the third case1 the ,quakers believe that ,god's holy spirit became a guide also to them1 and furnished them1 as it had done the patriarchs and the ,jews1 with a rule of practice4 ,for even these1 who had none of the advantages of scripture or of a written divine law1 believed1 many of them1 in ,god1 such as ,orpheus1 ,hesiod1 ,thales1 ,pythagoras1 ,socrates1 ,plato1 ,cicero1 and others4 ,and of these it may be observed1 that it was their general belief1 as well as it was the belief of many others in those days1 that there was a divine light or spirit in man1 to enable him to direct himself aright4 ,among the remnants that have been preserved of the sayings1 of ,pythagoras1 are the following which relate to this subject3 ,those things which are agreeable to ,god1 cannot be known1 except a man hear ,god himself4 ,again--,but having overcome these things1 thou shalt know the cohabitation or dwelling together of the immortal ,god and mortal man4 ,his work is life--,the work of ,god is immortality1 eternal life4 ,the most excellent thing1 says ,timoeus1 that the soul is awakened to1 is her guide or good genius2 but if she be rebellious to it1 it will prove her daemon1 or tormentor4 ,it was frequently said of ,socrates1 he had the guide of his life within him1 which1 it was told his father ,sophroniscus1 would be of more worth to him than five hundred masters4 ,he called it his good angel1 or spirit2 that it suggested to his mind what was good and virtuous1 and inclined and disposed him to a strict and pious life2 that it furnished him with divine knowledge1 and impelled him very often to speak publicly to the people1 sometimes in a way of severe reproof1 at other times to information4 ,plato says1 the light and spirit of ,god are as wings to the soul1 or as that which raiseth up the soul into1 a sensible communion with ,god above the world4 ,i have1 says ,seneca1 a more clear and certain light1 by which ,i may judge the truth from falsehood3 that which belongs to the happiness of the soul1 the eternal mind will direct to4 ,again--,it is a foolish thing for thee to wish for that which thou canst not obtain4 ,god is near thee1 and he is in thee4 ,the good spirit sits or resides within as1 the observer of our good and evil actions4 ,as he is dealt with by us1 he dealeth with us4 ,the ,quakers produce these1 and a multitude of other quotations1 which it is not necessary to repeat1 to show that the same spirit1 which taught the patriarchs before the law1 and the ,jews after it1 taught the ,gentiles also4 ,but this revelation1 or manifestation of the spirit1 was not confined1 in the opinion of the ,quakers1 to the ,roman or ,greek philosophers1 or to those who had greater pretensions than common to human wisdom4 ,they believe that no nation was ever discovered1 among those of antiquity1 to have been so wild or ignorant as not to have acknowledged a divinity1 or as not to have known and established a difference between good and evil4 ,cicero says1 there is no country so barbarous1 no one of all men so savage1 as that some apprehension of the ,gods hath not tinctured his mind4 ,that many indeed1 says he1 think corruptly of them1 must be admitted2 but this is the effect of vicious custom4 ,for all do believe that there is a divine power and nature4 ,maximus ,tyriensis1 a platonic philosopher1 and a man of considerable knowledge1 observes1 that notwithstanding the great contention and variety of opinions which have existed concerning the nature and essence of ,god1 yet the law and reason of every country are harmonious in these respects1 namely1 that there is one ,god1 the king and father of all--and that the many are but servants and co-rulers unto ,god3 that in this the ,greek and the ,barbarian1 the ,islander and the inhabitant of the continent1 the wise and the foolish1 speak the same language4 ,go1 says he1 to the utmost bounds of the ocean1 and you find ,god there4 ,but if there hath been1 says he1 since the existence of time1 two or three atheistical1 vile1 senseless individuals1 whose eyes and ears deceive them1 and who are maimed in their very soul1 an irrational and barren species1 as monstrous as a lion without courage1 an ox without horns1 or a bird without wings1 yet out of these you will be able to understand something of ,god4 ,for they know and confess him whether they will or not4 ,plutarch says again1 that if a man were to travel through the world1 he might possibly find cities without walls1 without letters1 without kings1 without wealth1 without schools1 and without theatres4 ,but a city without a temple1 or that useth no worship1 or no prayers1 no one ever saw4 ,and he believes a city may more easily be built without a foundation1 or ground to set it on1 than a community of men have or keep a consistency without religion4 ,of those nations which were reputed wild and ignorant in ancient times1 the ,scythians may be brought1 next1 to the ,greeks and ,romans1 as an instance to elucidate the opinion of the ,quakers still farther on this subject4 ,the speech of the ,scythian ,ambassadors to ,alexander the ,great1 as handed down to us by ,quintus ,curtius1 has been often cited by writers1 not only on account of its beauty and simplicity1 but to show us the moral sentiments of the ,scythians in those times4 ,i shall make a few extracts from it on this occasion4 ,had the ,gods given thee1 says one of the ,ambassadors to ,alexander1 a body proportionable to thy ambition1 the whole ,universe would have been too little for thee4 ,with one hand thou wouldest touch the ,east1 and with the other the ,west2 and not satisfied with this1 thou wouldest follow the ,sun1 and know where he hides himself4---- ,but what have we to do with thee8 ,we never set foot in thy country4 ,may not those who inhabit woods be allowed to live without knowing who thou art1 and whence thou comest8 ,we will neither command nor submit to any man4---- ,but thou1 who boastest thy coming to extirpate robbers1 thou thyself art the greatest robber upon earth4---- ,thou hast possessed thyself of ,lydia1 invaded ,syria1 ,persia1 and ,bactriana4 ,thou art forming a design to march as far as ,india1 and thou now contest hither1 to seize upon our herds of cattle4 ,the great possessions which thou hast1 only make thee covet more eagerly what thou hast not4---- ,we are informed that the ,greeks speak jestingly of our ,scythian deserts1 and that they are even become a proverb2 but we are fonder of our solitudes1 than of thy great cities4---- ,if thou art a god1 thou oughtest to do good to mortals1 and not to deprive them of their possessions4 ,if thou art a mere man1 reflect on what thou art4---- ,do not fancy that the ,scythians will take an oath in their concluding of an alliance with thee4 ,the only oath among them is to keep their word without swearing4 ,such cautions as these do indeed become ,greeks1 who sign their treaties1 and call upon the ,gods to witness them4 ,but1 with regard to us1 our religion consists in being sincere1 and in keeping the promises we have made4 ,that man1 who is not ashamed to break his word with men1 is not ashamed of deceiving the ,gods4 ,to the account contained in these extracts1 it may be added1 that the ,scythians are described by ,herodotus1 ,justin1 ,horace1 and others1 as a moral people4 ,they had the character of maintaining justice4 ,theft or robbery was severely punished among them4 ,they believed infidelity after the marriage-engagement to be deserving of death4 ,they coveted neither silver nor gold4 ,they refused to give the name of goods or riches to any but estimable things1 such as health1 courage1 liberty1 strength1 sincerity1 innocence1 and the like4 ,they received friends as relations1 or considered friendship as so sacred an alliance1 that it differed but little from alliance by blood4 ,these principles of the ,scythians1 as far as they are well founded1 the ,quakers believe to have originated in their more than ordinary attention to that divine principle which was given to them1 equally with the rest of mankind1 for their instruction in moral good2 to that same principle1 which ,socrates describes as having suggested to his mind that which was good and virtuous1 or which ,seneca describes to reside in men as an observer of good and evil4 ,for the ,scythians1 living in solitary and desert places1 had but little communication for many ages with the rest of mankind1 and did not obtain their system of morality from other quarters4 ,from the ,greeks and ,romans1 who were the most enlightened1 they derived no moral benefit4 ,for ,strabo informs us1 that their morals had been wholly corrupted in his time1 and that this wretched change had taken place in consequence of their intercourse with these nations4 ,that they had no scripture or written law of ,god is equally evident4 ,neither did they collect their morality from the perusal or observance of any particular laws that had been left them by their ancestors2 for the same author1 who gives them the high character just mentioned1 says that they were found in the practice of justice1#cg not on account of any laws1 but on account of their own natural genius or disposition4 ,neither were they found in this practice1 because they had exerted their reason in discovering that virtue was so much more desirable than vice2 for the same author declares1 that nature1 and not reason1 had made them a moral people3 for#ch it seems surprising1 says he1 that nature should have given to them what the ,greeks have never been able to attain either in consequence of the long succession of doctrines of their wise men1 or of the precepts of their philosophers2 and that the manners of a barbarous1 should be preferable to those of a refined people4 ,footnote #cg3 ,justitia gentis ,ingeniis culta1 non ,legibus4 ,footnote #ch3 ,prorsus ut admirabile videatur1 hoc illis naturam dare1 quod ,graeci longa sapientium doctrina praeceptisque philosophorum consequi nequeunt1 cultosque mores incultae barbariae collatione soperari4 ,this opinion1 that the spirit of ,god was afforded as a light to lighten the ,gentiles of the ancient world1 the ,quakers derive from the authorities which ,i have now mentioned2 that is1 from the evidence which history has afforded1 and from the sentiments which the ,gentiles have discovered themselves upon this subject4 ,but they conceive that the question is put out of all doubt by these remarkable words of the ,apostle ,paul4 ,for when the ,gentiles1 which have not the law1 do by nature the things contained in the law1 these1 having not the law1 are a law unto themselves3 which shew the work of the law written on their hearts1 their conscience also bearing witness1 and their thoughts the mean while accusing1 or else excusing one another4 ,and here it may be observed1 that the ,quakers believe also1 that in the same manner as the spirit of ,god enlightened the different ,gentile nations previously to the time of the apostle1 so it continues to enlighten those1 which have been discovered since2 for no nation has been found so ignorant1 as not to make an acknowledgment of superior spirit1 and to know the difference between good and evil4 ,hence it may be considered as illuminating those nations1 where the scriptures have never reached1 even at the present day4 ,with respect to the last case1 which includes those who have heard with their outward ears the ,gospel of ,jesus ,christ1 the ,quakers believe1 that the spirit of ,god has continued its office of a spiritual instructor as well to these as to any of the persons who have been described4 ,for the ,gospel is no where said to supersede1 any more than the law of ,moses did1 the assistance of this spirit4 ,on the other hand1 this spirit was deemed necessary1 and this by the apostles themselves1 even after churches had been established1 or men had become ,christians4 ,st4 ,paul declares1#ci that whatever spiritual gifts some of his followers might then have1 and however these gifts might then differ from one another1 the spirit of ,god was given universally to man1 and this to profit withal4 ,he declares again that #dj as many as were led by this spirit1 these1 and these only1 possessed the knowledge that was requisite to enable them to become the sons of ,god4 ,and in his letter to the ,thessalonians1 who had become a ,christian church1 he gave them many particular injunctions1 among which one was1 that #da they would not quench or extinguish the spirit4 ,footnote #ci3 ,cor4 #ab4 #g4 ,footnote #dj3 ,rom4 #h1 #ad4 ,footnote #da3 #a ,thess4 #e4 #ai4 ,and in the same manner as this spirit was deemed necessary in the days of the apostles1 and this to every man individually1 and even after he had become a ,christian1 so the ,quakers consider it to have been necessary since1 and to continue so1 wherever ,christianity is professed4 ,for many persons may read the holy scriptures1 and hear them read in churches1 and yet not feel the necessary conviction for sin4 ,here then the ,quakers conceive the spirit of ,god to be still necessary4 ,it comes in with its inward monitions and reproofs1 where the scripture has been neglected or forgotten4 ,it attempts to stay the arm of him who is going to offend1 and frequently averts the blow4 ,neither is this spirit unnecessary1 even where men profess an attention to the literal precepts of the ,gospel4 ,for in proportion as men are in the way of attending to the outward scriptures1 they are in the way of being inwardly taught of ,god4 ,but without this inward teaching no outward teaching can be effectual2 for though persons may read the scriptures1 yet they cannot spiritually understand them2 and though they may admire the ,christian religion1 yet they cannot enjoy it1 according to the opinion of the ,quakers1 but through the medium of the spirit of ,god4 ,,chap4 ,,vii4 ,,sect4 ,i4 ,this spirit1 as it has been given universally1 so it has been given sufficiently--,hence ,god is exonerated ,of injustice1 and men are left without excuse--,those who resist this spirit1 are said to quench it1 and may become so hardened in time1 as to be insensible of its impressions--,those who attend to it1 may be said to be in the way of redemption--,similar sentiments of ,monro--,this visitation1 treatment1 and influence of the spirit1 usually explained by the ,quakers by the ,parable of the sower4 ,as the spirit of ,god has been thus afforded to every man1 since the foundation of the world1 to profit withal1 so the ,quakers say1 that it has been given to him in a sufficient measure for this purpose4 ,by the word sufficient we are not to understand that this divine monitor calls upon men every day or hour1 but that it is within every man1 and that it awakens him seasonably1 and so often during the term of his natural life1 as to exonerate ,god from the charge of condemning him unjustly1 if he fails in his duty1 and as to leave himself without excuse4 ,and in proportion as a greater or less measure of this spirit has been afforded him1 so he is more or less guilty in the sight of his ,maker4 ,if any should resist these salutary operations of the ,holy ,spirit1 they resist it to their own condemnation4 ,of such it may he observed1 that they are said to quench or grieve the spirit1 and1 not unfrequently1 to resist ,god1 and to crucify ,christ afresh2 for ,god and ,christ and the ,spirit are considered to be inseparably united in the scriptures4 ,of such also it may be again observed1 that if they continue to resist ,god's holy ,spirit1 their feelings may become so callous or hardened in time1 that they may never be able to perceive its notices again1 and thus the day of their visitation may be over3 for #db my people1 saith ,god1 would not hearken to my voice1 and ,israel would none of me2 so ,i gave them up to their own hearts' lusts1 and they walked in their own counsels4 ,to the same import was the saying of ,jesus ,christ1 when he wept over ,jerusalem4 #dc ,if thou hadst known1 even thou1 at least in this thy day1 the things which belong unto thy peace6 but now they are hid from thine eyes4 ,as if he had said1 there was a day1 in which ye1 the inhabitants of ,jerusalem1 might have known those things which belonged to your peace4 ,i was then willing to gather you1 as a hen gathereth her chickens1 but as ye would not suffer me1 the things belonging to your peace are now hid from your eyes4 ,ye would not attend to the impressions by ,god's ,holy ,spirit1 when your feelings were tender and penetrable1 and therefore now1 the day having passed over1 ye have lost the power of discerning them4 ,footnote #db3 ,psalm #ha4 #aa1ab ,footnote #dc3 ,luke #ai1 #db4 ,those1 on the other hand1 who1 during this visitation of the ,holy ,spirit1 attend to its suggestions or warnings1 are said to be in the way of their redemption or salvation4 ,these sentiments of the ,quakers on this subject are beautifully described by ,monro1 in his just measures of the pious institutions of youth4 ,the ,holy ,spirit1 says he1 solicits and importunes those who are in a state of sin1 to return1 by inward motions and impressions1 by suggesting good thoughts and prompting to pious resolutions1 by checks and controls1 by conviction of sin and duty2 sometimes by frights and terrors1 and other whiles by love and endearments3 ,but if men1 notwithstanding all his loving solicitations1 do still cherish and cleave to their lusts1 and persevere in a state of sin1 they are then said to resist the ,holy ,ghost1 whereby their condition becomes very deplorable1 and their conversion very difficult2 for the more men resist the importunities1 and stifle the motions of the ,holy ,spirit1 the stronger do the chains of their corruption and servitude become4 ,every new act of sin gives these a degree of strength1 and consequently puts a new obstacle in the way of conversion2 and when sin is turned into an inveterate and rooted habit1 7which by reiterated commissions and long continuance it is7 then it becomes a nature1 and is with as much difficulty altered as nature is4 ,can the ,ethiopian change his colour1 or the ,leopard his spots8 ,then may you also do good1 who are accustomed to do evil4 ,the ,holy ,spirit again1 says he1 inspires the prayers of those who1 in consequence of his powerful operations1 have crucified the flesh with the affections and lusts1 with devout and filial affections1 and makes intercession for them with sighs and groans that cannot be uttered4 ,he guides and manages them4 ,the sons of ,god are led by the spirit of god4 ,he makes1 his blessed fruits1 righteousness1 peace1 joy1 and divine love1 more and more to abound in them2 he confirms them in goodness1 persuades them to perseverance1 and seals them to the day of redemption4 ,the ,quakers usually elucidate this visitation1 treatment1 and influence of the ,holy ,spirit1 by the parable of the sower1 as recorded by three of the ,evangelists4 ,now the seed is the word of ,god4 ,but as the word of ,god and the spirit1 according to ,st4 ,john the ,evangelist1 are the same1 the parable is considered by the ,quakers as relating to that divine light or spirit which is given to man for his spiritual instruction and salvation4 ,as the seed was sown in all sorts of ground1 good1 bad1 and indifferent1 so this light or spirit is afforded1 without exception1 to all4 ,as thorns choked this seed1 and hindered it from coming to perfection1 so bad customs1 or the pleasures and cares of the world1 hinder men from attending to this divine principle within them1 and render it unfruitful in their hearts4 ,and as the seed in the good ground was not interrupted1 and therefore produced fruit in abundance1 so this spiritual principle1 where it is not checked1 but received and cherished1 produces also abundance of spiritual fruit in the inward man1 by putting him into the way of redemption from sin1 or of holiness of life4 ,,sect4 ,,ii4 ,the spirit of ,god1 therefore1 besides its office of a teacher1 performs that of a ,redeemer of men--,redemption outward and inward--,outward is by the sufferings of ,jesus ,christ--,these produce forgiveness of past sins1 and put men into a capacity of salvation--inward1 or the office now alluded to1 is by the operation of the spirit--,this converts men1 and preserves them from sins to come--outward and inward connected with each other4 ,the spirit of ,god1 which we have seen to be given to men1 and to be given them universally1 to enable them to distinguish between 'good and evil1 was given them also1 the ,quakers believe1 for another purpose1 namely1 to redeem or save them4 ,redemption and salvation1 in this sense1' are the same1 in the language of the ,quakers1 and mean a purification from the sins or pollutions of the world1 so that a new birth may be produced1 and maintained in the inward man4 ,as the doctrine of the ,quakers1 with respect to redemption1 differs from that which generally obtains1 ,i shall allot this chapter to an explanation of the distinctions1 which the ,quakers usually make upon this subject4 ,the ,quakers never make use of the words original sin1 because these are never to be found in the sacred writings4 ,they consider man1 however1 as in a fallen or degraded state1 and as inclined and liable to sin4 ,they consider him1 in short1 as having the seed of sin within him1 which he inherited from his parent ,adam4 ,but though they acknowledge this1 they dare not say1 that sin is imputed to him on account of ,adam's transgression1 or that he is chargeable with sin1 until he actually commits it4 ,as every descendant1 however1 of ,adam1 has this seed within him1 which1 amidst the numerous temptations that beset him1 he allows sometime or other to germinate1 so he stands in need of a ,redeemer2 that is1 of some power that shall be able to procure pardon for past offences1 and of some power that shall be able to preserve him in the way of holiness for the future4 ,to expiate himself1 in a manner satisfactory to the ,almighty1 for so foot a stain upon his nature as that of sin1 is utterly beyond his abilities2 for no good action1 that he can do1 can do away that which has been once done4 ,and to preserve himself in a state of virtue for the future1 is equally out of his own power1 because this cannot be done by any effort of his reason1 but only by the conversion of his heart4 ,it has therefore pleased the ,almighty to find a remedy for him in each of these cases4 ,jesus ,christ1 by the sacrifice of his own body1 expiates for sins that are past1 and the spirit of ,god1 which has been afforded to him1 as a spiritual teacher1 has the power of cleansing and purifying the heart so thoroughly1 that he may be preserved from sins to come4 ,that forgiveness of past sins is procured by the sacrifice of ,jesus ,christ1 is obvious from various passages in the holy scriptures4 ,thus the apostle ,paul says1 that ,jesus ,christ #dd was set forth to be a propitiation through faith in his blood1 to declare his righteousness for the remission of sins that are past through the forbearance of ,god4 ,and in his epistle to the ,colossians he says1 #de ,in whom we have redemption through his blood1 even the forgiveness of sins4 ,this redemption may be called outward1 because it has been effected by outward means1 or by the outward sufferings of ,jesus ,christ2 and it is considered as putting men1 in consequence of this forgiveness1 into the capacity of salvation4 ,the ,quakers1 however1 attribute this redemption wholly to the love of ,god1 and not to the impossibility of his forgiveness without a plenary satisfaction1 or to the motive of heaping all his vengeance on the head of ,jesus ,christ1 that he might appease his own wrath4 ,footnote #dd3 ,rom4 #c4be4 ,footnote #de3 ,coloss4 #a4ad4 ,the other redemption1 on the other hand1 is called inward1 because it is considered by the ,quakers to be an inward redemption from the power of sin1 or a cleansing the heart from the pollutions of the world4 ,this inward redemption is produced by the spirit of ,god1 as before stated1 operating on the hearts of men1 and so cleansing and purifying them1 as to produce a new birth in the inward man2 so that the same spirit of ,god1 which has been given to men in various degrees since the foundation of the world1 as a teacher in their spiritual concerns1 which hath visited every man in his day1 and which hath exhorted and reproved him for his spiritual welfare#df1 has the power of preserving him from future sin1 and of leading him to salvation4 ,footnote #df3 ,the ,quakers believe1 however1 that this spirit was more plentifully diffused1 and that greater gifts were given to man1 after ,jews was glorified1 than before4 ,ephes4 #d4h4 ,that this inward redemption is performed by the spirit of ,god1 the ,quakers show from various passages in the sacred writings4 ,thus ,st4 ,paul says1 #dg ,according to his mercy he hath saved us by the washing of regeneration1 and the renewing of the ,holy ,ghost4 ,the same apostle says1 again1 #dh ,it is the law of the ,spirit that maketh free from the law of sin and death4 ,and again--#di ,as many as are led by the spirit of ,god1 they are the sons of ,god4 ,footnote #dg3 ,titus #c4e4 ,footnote #dh3 ,rom4 #h4b4 ,footnote #di3 ,rom4 #h4ad4 ,the ,quakers say1 that this inward redemption or salvation as effected by the spirit1 is obvious also from the experience of all good men1 or from the manner in which many have experienced a total conversion or change of heart4 ,for though there are undoubtedly some who have gone on so gradually in their reformation from vice to virtue1 that it may have been considered to be the effect of reason1 which has previously determined on the necessity of a holy life1 yet the change from vice to holiness has often been so rapid and decisive1 as to leave no doubt whatever1 that it could not have been produced by any effort of reason1 but only by some divine operation1 which could only have been that of the spirit of ,god4 ,of these two kinds of redemption1 the outward and the inward1 of which the latter will be the subject of our consideration1 it may be observed1 that they go hand in hand together#ej4 ,st4 ,paul has coupled them in these words3 for if1 when we were enemies1 we were reconciled to ,god by the death of his son1 much more1 being reconciled1 we shall be saved by his life2 that is1 by the life of his spirit working inwardly in us4--,and as they go together in the mind of the apostle1 so they go together as to the benefit of their effects4 ,for1 in the first place1 the outward redemption takes place1 when the inward has begun4 ,and1 secondly1 the outward redemption1 or the sufferings of ,jesus ,christ1 which redeem from past sins1 cannot have any efficacy till the inward has begun1 or while men remain in their sins2 or1 in other words1 no man can be entitled to the forgiveness of sins that have been committed1 till there has been a change in the inward man2 for ,st4 ,john intimates1 that #eathe blood of ,christ does not cleanse from sin1 except men walk in the light1 or1 to use an expression synonymous with the ,quakers1 except men walk in the spirit4 ,footnote #ej3 ,rom1 #e4 #aj4 ,footnote #ea3 ,john ,i4 #f4g4 ,,sect4 ,,iii4 ,inward redemption1 which thus goes on by the operation of the ,holy ,spirit1 has the power of producing a new birth in men--,this office of the spirit acknowledged by other ,christians--,monro--,hammond--,locke--, it has the power also of leading to perfection--,sentiments of the ,quakers as to perfection--and of the ever memorable ,john ,hales--,gell--,monro --,this power of inward redemption bestowed upon all4 ,the sufferings then of ,jesus ,christ1 having by means of the forgiveness of past sins1 put men into a capacity for salvation1 the remaining part of salvation1 or the inward redemption of man1 is performed by the operation of the ,holy ,spirit2 of which1 however1 it must be remembered1 that a more plentiful diffusion is considered by the ,quakers to have been given to men after the ascension of ,jesus ,christ1 than at any former period4 ,the nature of this inward redemption1 or the nature of this new office1 which it performs in addition to that of a religious teacher1 may be seen in the following account4 ,it has the power1 the ,quakers believe1 of checking and preventing bad inclinations and passions2 of cleansing and purifying the heart2 of destroying the carnal mind2 of making all old things pass away2 of introducing new2 of raising our spiritual senses1 so as to make us delight in the things of ,god1 and to put us above the enjoyment of earthly pleasures4 ,redeeming thus from the pollutions of the world1 and leading to spiritual purity1 it forms a new creature4 ,it produces the new man in the heart4 ,it occasions a man by its quickening power to be born again1 and thus puts him into the way of salvation4 #eb ,for verily ,i say unto thee1 says ,jesus ,christ to ,nicodemus1 except a man be born again1 he cannot see the kingdom of ,god4 ,footnote #eb3 ,john #c4c4 ,this office and power of the spirit of ,god is acknowledged by other ,christians4 ,monro1 who has been before quoted1 observes1 that the soul1 being thus raised from the death of sin and born again1 is divinely animated1 and discovers that it is alive by the vital operations which it performs4 ,again1 says he1 this blissful presence1 the regenerate who are delivered from the dominion1 and cleansed from the impurities of sin1 have recovered1 and it is on the account of it1 that they are said to be an habitation of ,god through the spirit and the temples of the ,holy ,ghost4 ,for that good spirit takes possession of them1 resides in their hearts1 becomes the mover1 enlightener1 and director of all their faculties and powers1 gives a new and heavenly tincture and tendency to all their inclinations and desires1 and1 in one word1 is the great spring of all they think1 or do1 or say2 and hence it is that they are said to walk no more after the flesh1 but after the spirit1 and to be led by the spirit of ,god4 ,dr4 ,hammond1 in his paraphrase and annotations on the ,new ,testament1 observes1 that he who hath been born of ,god1 is literally he who hath had such a blessed change wrought in him by the operation of ,god's spirit in his heart1 as to be translated from the power of darkness into the kingdom of his dear ,son4 ,as ,christ in the flesh1 says the great and venerable ,locke1 was wholly exempt from all taint and sin1 so we1 by that spirit which was in him1 shall be exempt from the dominion of carnal lusts1 if we make it our choice1 and endeavour to live after the spirit4 ,here the apostle1 says ,locke1 shows that ,christians are delivered from the dominion of their carnal lusts by the spirit of ,god that is given to them1 and dwells in them1 as a new quickening principle and power1 by which they are put into the state of a spiritual life1 wherein their members are made capable of becoming the instruments of righteousness4 ,and this spirit of ,god1 which thus redeems from the pollutions of the world1 and puts a new heart as it were into man1 is considered by the ,quakers as so powerful in its operations1 as to be able to lead him to perfection4 ,by this the ,quakers do not mean to say1 that the perfection of man is at all like the perfection of ,god2 because the perfection of the former is capable of growth4 ,they believe1 however1 that1 in his renewed state1 he may be brought to be so perfect1 as to be able to keep those commandments of ,god which are enjoined him4 ,in this sense they believe it is1 that ,noah is called by ,moses #ec;a just and perfect man in his generation2 and that ,job is described #ed;as a perfect and an upright man2 and that the evangelist ,luke speaks of ,zacharias and ,elizabeth in these words--#ee ,they were both righteous before ,god1 and walked in all the commandments and ordinances of the ,lord blameless4 ,footnote #ec3 ,gen4 #f4 #i4 ,footnote #ed3 ,job #a4 #c4 ,footnote #ee3 ,luke #a4 #f4 ,that man1 who is renewed in heart1 can attain this degree of perfection1 the ,quakers think it but reasonable to suppose4 ,for to think that ,god has given man any law to keep1 which it is impossible for him1 when aided by his ,holy ,spirit1 to keep1 or to think that the power of ,satan can be stronger in man than the power of ,christ1 is to think very inadequately of the ,almighty1 and to cast a dishonourable reflection on his goodness1 his justice1 and his power4 ,add to which1 that there would not have been such expressions in the ,new ,testament1 as those of ,jesus ,christ--,be ye therefore perfect1 even as your ,father which is in ,heaven is perfect--,nor would there have been other expressions of the ,apostles of a similar meaning1 if the renewed man had not possessed the power of doing the will of ,god4 ,this doctrine of perfection brought the ,quakers into disputes with persons of other religions denominations1 at the time of their establishment4 ,but1 however it might be disapproved of1 it was not new in these times2 nor was it originally introduced by them4 ,some of the fathers of the church1 and many estimable divines of different countries1 had adopted it4 ,and here it may be noticed1 that the doctrine had been received also by several of the religious in our own4 ,in the golden remains of the ever memorable ,john ,hales1 we find1 that through the grace of ,him that doth enable as1 we are stronger than ,satan1 and the policy of ,christian warfare hath as many means to keep back and defend1 as the deepest reach of ,satan hath to give the onset4 ,st4 ,augustine1 says this amiable writer1 was of opinion1 that it was possible for us even in this natural life1 seconded by the grace of ,god1 perfectly to accomplish what the law requires at our hands4 ,in the ,golden ,remains1 many sentiments are to be found of the same tenour4 ,bacon1 who collected and published ,dr4 ,robert ,gell's remains1 says in his preface1 that ,dr4 ,gell preached before ,king ,charles the first on ,ephesians #d4 #aj4 at ,new-,market1 in the year #afca1 a bold discourse1 yet becoming him1 testifying before the ,king that doctrine he taught to his life's end1 the possibility1 through grace1 of keeping the law of ,god in this life4 ,whoever reads these venerable ,remains1 will find this doctrine inculcated in them4 ,monro1 who lived some time after ,dr4 ,gell1 continued the same doctrine3 ,so great1 says he1 in his just measures1 is the goodness and benignity of ,god1 and so perfect is the justice of his nature1 that he will not1 cannot command impossibilities4 ,whatever he requires of mankind by way of duty1 he enables them to perform it--,his grace goes before and assists their endeavours2 so that when they do not comply with his injunctions1 it is because they will not employ the power that he has given them1 and which he is ready to increase and heighten1 upon their dutiful improvement of what they have already received1 and their serious application to him for more4 ,again--,though of ourselves1 and without ,christ1 we can do nothing2 yet with him we can do all things3 and then1 he adds a little lower1 why should any duties frighten us1 or seem impossible to us8 ,having now stated it to be the belief of the ,quakers1 that the spirit of ,god acts as an inward redeemer to man1 and that its powers are such that it may lead him to perfection in the way explained1 it remains for me to observe1 that it is their belief also1 that this spirit has been given for these purposes1 without any exception1 to all of the human race3 or in the same manner as it was given as an universal teacher1 so it has been given as an universal redeemer to man1 and that it acts in this capacity1 and fulfils its office to all those who attend to its inward strivings1 and encourage its influence on their hearts4 ,that it was given to all for this purpose1 they believe to be manifest from the ,apostle ,paul3#ef for the grace of ,god1 says he1 which bringeth salvation1 hath appeared unto all men4 ,he says again1#eg that the ,gospel was preached unto every creature which is under ,heaven4 ,he defines the ,gospel to be#eh the power of ,god unto salvation to every one that believeth4 ,he means therefore that this power of inward redemption was afforded to all4 ,for the outward ,gospel had not been preached to all in the time of the apostle2 nor has it been preached to all even at the present day4 ,but these passages are of universal import4 ,they imply no exception4 ,they comprehend every individual of the human race4 ,footnote #ef3 ,titus #b4aa4 ,footnote #eg3 ,coloss4 #a4bc4 ,footnote #eh3 ,rom4 #a4af4 ,that this spirit was also given to all for these purposes1 the ,quakers believe1 when they consider other passages in the scriptures1 which appear to them to belong to this subject4 ,for they consider this spirit to have begun its office as an inward redeemer#ei with the fall of the first man1 and to have continued it through the patriarchal ages to the time of the outward ,gospel1 when there was to be no other inward redemption but by the same means4 ,thus by the promise which was given to ,adam1 there was to be perpetual enmity between the seed of the serpent and the seed of the woman1 though the latter was to vanquish1 or as1 the ,quakers interpret it1 between the spirit of sin and the spirit of ,god1 that was placed in man4 ,this promise was fully accomplished by ,jesus1 7who came from the woman7 after he had received immeasurably the spirit of ,god1 or after he had become the ,christ4 ,but the ,quakers consider it to have bean partially accomplished by many from the time of ,adam2 for they believe that many1 who have attended to the seed of ,god1 or1 which is the same thing1#fj to the portion of the spirit of ,god within them1 have witnessed the enmity alluded to1 and have bruised1 in a great degree1 the power of sin within their own hearts1 or have experienced in these early times the redeeming power of the spirit of ,god4 ,and except this be the case1 the ,quakers conceive some of the passages1 which they suppose to relate to this subject1 not to be so satisfactorily explicable as they might be rendered4 ,for it is said of ,abraham1 that he saw ,christ's day4 ,but as ,abraham died long before the visible appearance of ,christ in the flesh1 he could neither have seen ,christ outwardly1 nor his day4 ,it is still affirmed that he saw ,christ's day4 ,and the ,quakers say they believe he saw him inwardly1 for he witnessed in his own spirit1 which is the same thing1 the redeeming power of the spirit of ,god4 ,for as the world was made by the spirit1 or by the word1 which is frequently interpreted to be ,christ1 so these terms are synonimous1 and often used the one for the other4 ,the ,quakers therefore believe ,abraham to have experienced in a very high degree the power#fa of this inward redemption4 ,they believe also that ,job experienced it in an extraordinary manner4 ,for he asserted that he knew that his redeemer lived4 ,but ,job could never have said this1 except be had alluded to the powerful influence within him1 which had purified his heart from the pollutions of sin4 ,for being as early as the time of ,moses1 he could never have seen any of the sacred writings which mentioned ,jesus ,christ as a redeemer1 or the person of ,jesus ,christ4 ,footnote #ei3 ,in the same manner ,jesus ,christ having tasted death for every man1 the sacrifice1 or outward redemption1 looks backwards and forwards1 as well to ,adam as to those who lived after the ,gospel times4 ,footnote #fj3 #a ,john4 #c4 #i4 ,whosoever is born of ,god does not commit sin1 for his seed remaineth in him1 and he cannot sin1 because he is born of ,god4 ,footnote #fa3 ,the ,quakers do not deny1 that ,abraham might have seen ,christ prophetically1 but they believe he saw him particularly in the way described4 ,the ,quakers also consider ,david1 from the numerous expressions to be found in the ,psalms1 as having experienced this inward redemption also1 and in the same manner as they conceive this spirit to have striven with ,abraham1 and ,job1 and ,david1 so they conceive it to have striven with others of the same nation for their inward redemption to the time of ,jesus ,christ4 ,they believe again1 that it has striven with all the ,heathen nations1 from the foundation of the world to the same period4 ,and they believe also1 that it has continued its office of a redeemer to all people1 whether ,jews1 ,heathens1 or ,christians1 from the time of ,jesus ,christ to the present day4 ,,sect4 ,,iv4 ,proposition of the new birth and perfection1 as hitherto explained in the ordinary way--,new view of the subject from a more particular detail of the views and expressions of the ,quakers concerning it--,a new spiritual birth as real from the spiritual seed of the kingdom1 as that of plants or vegetables from their seeds in the natural world--,and the new birth proceeds really in the same progressive manner1 to maturity or perfection--,result of this new view the same as that in the former section4 ,i stated in the last section that the spirit of ,god is considered by the ,quakers as an inward redeemer to men1 and that1 in this office1 it has the power of producing a new birth in them1 and of leading them to perfection in the way described4 ,this proposition1 however1 ,i explained only in the ordinary way4 ,but as the ,quakers have a particular way of viewing and expressing it1 and as they deem it one of the most important of their religious propositions1 ,i trust ,i shall1 be excused by the reader1 if ,i allot one other section to this subject4 ,jesus ,christ states1 as was said before1 in the most clear and positive terms1 that #fb except a man be born again1 he cannot see the kingdom of heaven4 ,footnote #fb3 ,john #c4 #c4 ,now the great work of religion is salvation or redemption4 ,without this no man can see ,god2 and therefore the meaning of the words of ,jesus ,christ will be this1 that1 except a man be born again1 he cannot experience that inward redemption which shall enable him to see the kingdom of heaven4 ,redemption then is necessary to qualify for a participation of the heavenly joys1 and it is stated to take place by means of the new birth4 ,the particular ideas then1 which the ,quakers have relative to the new birth and perfection1 are the following4 ,in the same manner as the ,divine ,being has scattered the seeds of plants and vegetables in the body of the earth1 so he has implanted a portion of his own incorruptible seed1 or of that which1 in scripture language1 is called the ,seed of the ,kingdom1 in the soul of every individual of the human race4 ,as the sun by its genial influence quickens the vegetable seed1 so it is the office of the ,holy ,spirit1 in whom is life1 and who resides in the temple of man1 to quicken that which is heavenly4 ,and in the same manner as the vegetable seed conceives and brings forth a plant1 or a tree with stem and branches2 so if the soul1 in which the seed of the kingdom is placed1 be willing to receive the influence of the ,holy ,spirit upon it1 this seed is quickened and a spiritual offspring is produced4 ,now this offspring is as real a birth from the seed in the soul by means of the spirit1 as the plant from its own seed by means of the influence of the sun4 ,the seed of the kingdom1 says ,isaac ,pennington1 consists not in words or notions of mind1 but is an inward thing1 an inward spiritual substance in the heart1 as real inwardly in its kind1 as other seeds are outwardly in their kind4 ,and being received by faith1 and taking root in man1 7his heart1 his earth1 being ploughed up and prepared for it17 it groweth up inwardly1 as truly and really1 as any outward seed doth outwardly4 ,with respect to the offspring thus produced in the soul of man1 it maybe variously named4 ,as it comes from the incorruptible seed of ,god1 it may be called a birth of the divine nature or life4 ,as it comes by the agency of the spirit1 it may be called the life of the spirit4 ,as it is new1 it may be called the new man or creature3 or it may have the appellation of a child of ,god3 or it is that spiritual life and light1 or that spiritual1 principle and power within us1 which may be called the ,anointed1 or ,christ within4 ,as this seed1 says ,barclay1 is received in the heart and suffered to bring forth its natural and proper effect1 ,christ comes to be formed and raised1 called in scripture the new man1 ,christ within us1 the hope of glory4 ,yet herein they 7the ,quakers7 do not equal themselves with the holy man1 the ,lord ,jesus ,christ1 in whom the fulness of the ,godhead dwelt bodily1 neither destroy his present existence4 ,for though they affirm ,christ dwells in them1 yet not immediately1 but mediately1 as he is in that seed which is in them4 ,of the same opinion was the learned ,cudworth4 ,we all1 says he1 receive of his fulness grace for grace1 as all the stars in heaven are said to light their candles at the sun's flame4 ,for though his body be withdrawn from us1 yet by the lively and virtual contact of his spirit1 he is always kindling1 cheering1 quickening1 warming1 and enlivening hearts4 ,nay1 this divine life begun and kindled in any heart1 wheresoever it be1 is something of ,god in flesh1 and in a sober and qualified sense1 divinity incarnate2 and all particular ,christians1 that are really possessed of it1 are so many mystical ,christs4 ,again--,never was any tender infant so dear to those bowels that begat it1 as an infant newborn ,christ1 formed in the heart of any true believer1 to ,god the ,father of it4 ,this account relative to the new birth the ,quakers conceive to be strictly deducible from the ,holy ,scriptures4 ,it is true1 they conceive1 as far as the new birth relates to ,god and to the seed1 and to the spirit1 from the following passages3 #fc ,whosoever is born of ,god doth not commit sin1 for his seed remaineth in him4 #fd ,being born again1 not of corruptible seed1 but of incorruptible1 by the word of ,god4 #fe ,of his own will begat he us with the word of truth4 ,it is considered to be true again1 as far as the new birth relates to the creature born and to the name which it may bear1 from these different expressions3 #ff ,of whom ,i travail in birth again1 till ,christ be formed in you4 #fh ,nevertheless ,i live1 yet not ,i1 but ,christ liveth in me4 #fi ,but ye have received the spirit of adoption1 whereby we cry ,abba1 ,father4 #gj ,but as many as received him1 that is1 the spirit or word1 to them gave he power to become the sons of ,god4 #ga ,for as many as are led by the spirit of ,god1 they are the sons of ,god4 ,and as parents and children resemble one another1 so believers are made #gb conformable to the image of his son1 who is the image of the invisible ,god4 ,footnote #fc3 #a ,john #c4 #i4 ,footnote #fd3 #a ,peter #a4 #bc4 ,footnote #fe3 ,james #a4 #ah4 ,footnote #ff3 ,gal4 #d4 #ai4 ,footnote #fg3 ,gal4 #b4bj4 ,footnote #fh3 ,rom4 #h4ae4 ,footnote #fi3 ,john #a4 #ab4 ,footnote #gj3 ,rom4 #c4 #ad4 ,footnote #ga3 ,rom4 #h4 #bi4 ,footnote #gb3 ,coloss4 #a4 #ae4 ,having explained in what the new birth consists1 or having shown1 according to ,barclay1 #gc that the seed is a real spiritual substance1 which the soul of man is capable of feeling and apprehending1 from which that real spiritual inward birth arises1 called the new creature or the new man in the heart1 it remains to show how believers1 or those in whose souls ,christ is thus produced1 may be said to grow up to perfection2 for by this real birth or geniture in them they come to have those spiritual senses raised1 by which they are made capable of tasting1 smelling1 seeing1 and handling1 the things of ,god4 ,footnote #gc3 ,p4 #aci4 ,ed4 #h4 ,it may be observed then1 that in the new birth a progress is experienced from infancy to youth1 and from youth to manhood4 ,as it is only by submission to the operation of the spirit that this birth can take place1 so it is only by a like submission1 that any progress or growth from one stature to another will be experienced in it2 neither can the regenerated become instrumental in the redemption of others1 any farther or otherwise than as ,christ or the anointing dwells and operates in them1 teaching them all truths necessary to be known1 and strengthening them to perform every act necessary to be done for this purpose4 ,he must be their only means and #gd hope of glory4 ,it will then be that the #ge creature which waiteth in earnest expectation for the manifestation of the sons of ,god1 will be delivered from the bondage of corruption into the glorious liberty of the children of ,god4 ,for #gf if any man be in ,christ1 he is a new creature3 old things are passed away2 behold1 all things are become new1 and all things of ,god4 ,footnote #gd3 ,coloss4 #a4 #bg4 ,footnote #ge3 ,rom4 #h4 #ai1 #ba4 ,footnote #gf3 ,cor4 #e4 #ag1 #ah4 ,they who are the babes of the regeneration begin to see spiritual things4 ,the natural man1 the mere creature1 never saw ,god4 ,but the babes1 who cry ,abba1 ,father1 begin to see and to know him4 ,though as yet unskilful in the word of righteousness1 #gg they desire the sincere milk of the word1 that they may grow thereby4 ,and #gh their sins are forgiven them4 ,footnote #gg3 #a ,pet #b4 #b4 ,footnote #gh3 #a ,john #b4 #ab4 ,they1 who are considered as the young men in this state1 are said to be #gi spiritually strong1 and the word of ,god abiding in them1 to have overcome the wicked one4 ,footnote #gi3 #a ,john #b4 #ad4 ,they1 who have attained a state of manhood1 are called fathers1 or are said to be of full age1 and to be capable of taking strong meat4 #hj ,they come1 in the unity of faith1 and of the knowledge of the ,son of ,god1 unto perfect men1 unto the measure of the stature of the fulness of ,christ4 ,they arrive at such a state of stability1 that they are no more children tossed to and fro1 and carried about with every wind of doctrine2 but speaking the truth in love1 grow up unto him in all things1 which is the head1 even ,christ4 #ha ,the old man with his deeds being put off1 they have put on the new man1 which is renewed in knowledge after the image of him that created him4 #hb ,they are washed1 they are sanctified1 they are justified in the name of the ,lord ,jesus1 and in the spirit of our ,god4 ,the new creation is thus completed1 and the sabbath wherein man ceases from his own works1 commences2 so that every believer can then say with the apostle1 #hc ,i am crucified with ,christ4 ,nevertheless ,i live1 yet not ,i1 but ,christ liveth in me4 ,and the life1 which ,i now live in the flesh1 ,i live by the faith of the ,son of ,god1 who loved me1 and gave himself for me4 ,footnote #hj3 ,eph4 #d4 #ac4ad4ae4 ,footnote #ha3 ,col4 #c4i4aj4 ,footnote #hb3 #a ,cor4 #f4aa4 ,footnote #hc3 ,gal4 #b4bj4 ,but this state of manhood1 #hd by which the man of ,god may be made perfect1 thoroughly furnished unto all good works1 does not take place1 until ,christ be fully formed in the souls of believers1 or till they are brought wholly under his rule and government4 ,he must be substantially formed in them4 ,he must actually be their life1 and their hope of glory4 ,he must be their head and governor4 ,as the head1 and the body1 and the members are one1 according to the apostle1 but the head directs2 so ,christ1 and1 believers in whom ,christ is born and formed1 are one spiritual body1 which he himself must direct also4 ,thus ,christ1 where he is fully formed in man1 or where believers are grown up to the measure of the stature and fulness of sonship1 is the head of every man1 and ,god is the head of ,christ4 ,thus ,christ the begotten entirely governs the whole man1 as the head directs and governs all the members of the body2 and ,god the ,father1 as the head of ,christ1 entirely guides and governs the begotten4 ,hence1 believers #he 'are ,christ's1 and ,christ is ,god's2' so that ultimately ,god is all in all4 ,footnote #hd3 #b ,tim4 #i4ag4 ,footnote #he3 ,cor4 #i4bc4 ,having given this new view of the subject1 ,i shall only observe farther upon it1 that the substance of this chapter turns out to be the same as that of the preceding1 or according to the notions of the ,quakers1 that inward redemption cannot be effected but through the medium of the spirit of ,god4 ,for ,christ1 according to the ideas now held out1 must be formed in man1 and he must rule them before they can experience full inward redemption2 or1 in other words1 they cannot experience this inward redemption1 except they can truly say that he governs them1 or except they can truly call him ,governor1 or ,lord4 ,but no person can say that ,christ rules in him1 except he undergoes the spiritual process of regeneration which has been described1 or to use the words of the ,apostle1 #hf ,no man can say that ,jesus is the ,lord1 but by the ,holy ,spirit4#hg ,footnote #hf3 #a ,cor4 #ab4f ,footnote #hg3 ,the reader will easily discern from this new view of the new birth1 how men1 according to the ,quakers1 become partakers of the divine nature1 and how the ,quakers make it out1 that ,abraham and others saw ,christ's day1 as ,i mentioned in a former chapter4 ,,chap4 ,,viii4 ,,sect4 ,i4 ,quakers believe from the foregoing accounts1 that redemption is possible to all--,hence they deny the doctrine of election and reprobation--do not deny the texts on which it is founded1 but the interpretation of them--as contrary to the doctrines of ,jesus ,christ and the ,apostles--as making his mission unnecessary--as rendering many precepts useless--and as casting a stain on the character and attributes of ,god4 ,it will appear from the foregoing observations1 that it ,is the belief of the ,quakers1 that every man has the power of inward redemption within himself1 who attends to the strivings of the ,holy ,spirit1 and that as outward redemption by the sufferings of ,jesus ,christ extends to all1 where the inward has taken place1 so redemption or salvation1 in its full extent1 is possible to every individual of the human race4 ,this position1 however1 is denied by those ,christians1 who have pronounced in favour of the doctrine of election and reprobation2 because1 if they believe some predestined from all eternity to eternal happiness1 and the rest to eternal misery1 they must then believe that salvation is not possible to all1 and that it was not intended to be universal4 ,the ,quakers have attempted to answer the objections1 which have been thus made to their theory of redemption2 and as the reader will probably expect that ,i should notice what they have said upon this subject1 ,i have reserved the answers they have given for the present place4 ,the ,quakers do not deny the genuineness of any of those texts1 which are usually advanced against them4 ,of all people1 they fly the least to the cover of interpolation or mutilation of scripture to shield themselves from the strokes of their opponents4 ,they believe1 however1 that there are passages in the sacred writings1 which will admit of an interpretation different from that which has been assigned them by many1 and upon this they principally rely in the present case4 ,if there are passages1 to which two meanings may be annexed1 and if for one there is equal authority as for the other1 yet if one meaning should destroy all the most glorious attributes of the supreme being1 and the other should preserve them as recognized in the other parts of the scripture1 they think they are bound to receive that which favours the justice1 mercy1 and wisdom of ,god1 rather than that which makes him appear both unjust and cruel4 ,the ,quakers believe1 that some ,christians have misunderstood the texts which they quote in favour of the doctrine of election and reprobation1 for the following reasons3-- ,first1 because if ,god had from all eternity predestinated some to eternal happiness1 and the rest to eternal misery1 the mission of ,jesus ,christ upon earth became unnecessary1 and his mediation ineffectual4 ,if this again had been a fundamental doctrine of ,christianity1 it never could have been overlooked1 7considering that it is of more importance to men than any other7 by the founder of that religion4 ,but he never delivered any words in the course of his ministry1 from whence any reasonable conclusion could be drawn1 that such a doctrine formed any part of the creed which he intended to establish among men4 ,his doctrine was that of mercy1 tenderness1 and love2 in which he inculcated the power and efficacy of repentance1 and declared there was more joy in ,heaven over one sinner that repented1 than over ninety-nine just persons who needed no repentance4 ,by the parable of the sower1 which the ,quakers consider to relate wholly to the word or spirit of ,god1 it appears that persons of all description were visited equally for their salvation2 and that their salvation depended much upon themselves2 and that where obstacles arose1 they arose from themselves also1 by allowing temptations1 persecutions1 and the cares of the world1 to overcome them4 ,in short1 the ,quakers believe1 that the doctrine of election and reprobation is contrary to the whole tenour of the doctrines promulgated by ,jesus ,christ4 ,they conceive also1 that this doctrine is contrary to the doctrines promulgated by the ,evangelists and ,apostles1 and particularly contrary to those of ,st4 ,paul himself1 from whom it is principally taken4 ,to make this ,apostle contradict himself1 they dare not4 ,and they must therefore conclude1 either that no person has rightly understood it1 and that it has been hitherto kept in mystery2 or1 if it be intelligible to the human understanding1 it must be explained by comparing it with other texts of the same ,apostle1 as well as with those of others1 and always in connexion with the general doctrines of ,christianity1 and the character and attributes of ,god4 ,now the ,apostle ,paul1 who is considered to #hh intimate1 that ,god predestined some to eternal salvation1 and the rest to eternal misery1 says1 #hithat ,god made of one blood all nations of men to dwell on all the face of the earth2 that1 in the ,gospel dispensation1 #ij there is neither ,greek nor ,jew1 circumcision nor uncircumcision1 ,barbarian nor ,scythian1 bond nor free4 #ia;,he desires also ,timothy to make prayers and supplications and intercessions for all men2 which the ,quakers conceive he could not have done1 if he had not believed it to be possible1 that all might be saved4 ,for this is acceptable1 says he1 in the sight of our ,saviour1 who will have all men to be saved2 for there is one ,god and one mediator between ,god and man1 the man ,christ ,jesus1 who gave himself a ransom for all4 ,again1 he says1#ib that ,jesus ,christ tasted death for every man4 ,and in another place he says1 #ic ,the grace of ,god1 which bringeth salvation1 has appeared unto all men4 ,but if this grace has appeared to all1 none can have been without it4 ,and if its object be salvation1 then all must have had sufficient of it to save them1 if obedient to its saving operations4 ,footnote #hh3 ,romans1 ,chap4 #i4 ,footnote #hi3 ,acts #ag4 #bf4 ,footnote #ij3 ,coloss4 #c4 #aa4 ,footnote #ia3 #a ,tim4 #b4 #a4 #c4 #d4 #e4 #f4 ,footnote #ib3 ,hebrews #b4 #i4 ,footnote #ic3 ,titus #b4 #aa4 ,again1 if the doctrine of election and reprobation be true1 then the recommendations of ,jesus ,christ and his ,apostles1 and particularly of ,paul himself1 can be of no avail1 and ought never to have been given4 ,prayer is inculcated by these as an acceptable duty4 ,but why should men pray1 if they are condemned before-hand1 and if their destiny is inevitable8 ,if the doctrine again be true1 then all the exhortations to repentance1 which are to be found in the scriptures1 must be unnecessary4 ,for why should men repent1 except for a little temporary happiness in this world1 if they cannot be saved in a future8 ,this doctrine is considered by the ,quakers as making the precepts of the ,apostles unnecessary2 as setting aside the hopes and encouragements of the ,gospel2 and as standing in the way of repentance or holiness of life4 ,this doctrine again they consider as objectionable1 in as much as it obliges men to sin1 and charges them with the commission of it4 ,it makes also the fountain of all purity the fountain of all sin2 and the author of all good the dispenser of all evil4 ,it gives to the ,supreme ,being a malevolence that is not to be found in the character of the most malevolent of his creatures4 ,it makes him more cruel than the most cruel oppressor ever recorded of the human race4 ,it makes him to have deliberately made millions of men1 for no other purpose than to stand by and delight in their misery and destruction4 ,but is it possible1 the ,quakers say1 for this to be true of him1 who is thus described by ,st4 ,john--,god is ,love8 ,,sect4 ,,ii4 ,quakers' interpretation of the texts which relate to this doctrine--,these texts of public and private import--,election1 as of public import1 relates to offices of usefulness1 and not to salvation--as of private1 it relates to the ,jews--,these had been elected1 but were passed over for the ,gentiles--,nothing more unreasonable in this than in the case of ,ishmael and ,esau--or that ,pharaoh's crimes should receive ,pharaoh's punishment--,but though the ,gentiles were chosen1 they could stand in favour no longer than while they were obedient and faithful4 ,the ,quakers conceive that1 in their interpretation of the passages which are usually quoted in support of the doctrine of election and reprobation1 and which ,i shall now give to the reader1 they do no violence to the attributes of the ,almighty2 but1 on the other hand1 confirm his wisdom1 justice1 and mercy1 as displayed in the sacred writings1 in his religious government of the world4 ,these passaged may be considered both as of public and of private import2 of public1 as they relate to the world at large2 of private1 as they relate to the ,jews1 to whom they were addressed by the ,apostle4 ,the ,quakers1 in viewing the doctrine as of public import1 use the words called1 predestinated1 and chosen1 in the ordinary way in which they are used in the scriptures1 or in the way in which ,christians generally understand them4 ,they believe that the ,almighty intended1 from the beginning1 to make both individuals and nations subservient to the end which he had proposed to himself in the creation of the world4 ,for this purpose he gave men different measures of his ,holy ,spirit2 and in proportion as they have used these gifts more extensively than others1 they1 have been more useful among mankind4 ,now all these may be truly said to have been instruments in the hands of ,providence1 for the good works which they have severally performed2 but1 if instruments in his hands1 then they may not improperly be stiled chosen vessels4 ,in this sense the ,quakers view the words chosen1 or called4 ,in the same sense they view also the word preordained2 but with this difference1 that the instruments were foreknown2 and that ,god should have known these instruments before-hand is not wonderful2 for he who created the world1 and who1 to use an human expression1 must see at one glance all that ever has been1 and that is1 and that is to come1 must have known the means to be employed1 and the characters who were to move1 in the execution of his different dispensations to the world4 ,in this sense the ,quakers conceive ,god may be said to have foreknown1 called1 chosen1 and preordained ,noah1 and also ,abraham1 and also ,moses1 and ,aaron1 and his sons1 and all the prophets1 and all the evangelists1 and apostles1 and all the good men1 who have been useful in spiritual services in their own generation or day4 ,in this sense also many may be said to have been chosen or called in the days of the ,apostle ,paul2 for they are described as having had various gifts bestowed upon them by the spirit of ,god4 #id ,to one was given the word of wisdom2 to another the word of knowledge2 to another the 'discerning of spirits2' to another prophecy2 and to others other kinds of gifts4 ,but the self-same spirit worked all these1 dividing to every man severally as he chose4 ,that is1 particular persons were 'called by the spirit of ,god1 in the days of the ,apostle1 to particular offices for the perfecting of his church4 ,footnote #id3 #a ,cor4 #ab4 #aj4 #aa4 ,in the same sense the ,quakers consider all true ministers of the ,gospel to be chosen4 ,they believe that no imposition of hands or human ordination can qualify for this office4 ,god1 by means of his ,holy ,spirit alone1 prepares such as are to be the vessels in his house4 ,those therefore1 who1 in obedience to this spirit1 come forth from the multitude to perform spiritual offices1 may be said to be called or chosen4 ,in this sense1 nations may be said to be chosen also4 ,such were the ,israelites1 who by means of their peculiar laws and institutions1 were kept apart from the other inhabitants of the world4 ,now the dispute is1 if any persons should be said to have been chosen in the scripture language1 for what purpose they were so chosen4 ,the favourers of the doctrine of election and reprobation1 say for their salvation4 ,but the ,quakers say1 this is no where manifest2 for the term salvation is not annexed to any of the passages from which the doctrine is drawn4 ,nor do they believe it can be made to appear from any of the scriptural writings1 that one man is called or chosen1 or predestined to salvation1 more than another4 ,they believe1 on the other hand1 that these words relate wholly to the usefulness of individuals1 and that if ,god has chosen any particular persons1 he has chosen them that they might be the ministers of good to others2 that they might be spiritual lights in the universe2 or that they might become1 in different times and circumstances1 instruments of increasing the happiness of their fellow-creatures4 ,thus the ,almighty may be said to have chosen ,noah1 to perpetuate the memory of the deluge2 to promulgate the origin and history of mankind2 and to become1 as ,st4 ,peter calls him1 a preacher of righteousness to those who were to be the ancestors of men4 ,thus he may be said to have chosen ,moses to give the law1 and to lead out the ,israelites1 and to preserve them as a distinct people1 who should carry with them notions of his existence1 his providence1 and his power4 ,thus he may be said to have chosen the prophets1 that men1 in after ages1 seeing their prophecies accomplished1 might believe that ,christianity was of divine origin4 ,thus also he may be said to have chosen ,paul17#ie and indeed ,paul is described as a chosen vessel7 to diffuse the ,gospel among the ,gentile world4 ,footnote #ie3 ,acts #i4 #ae4 ,that the words1 called or chosen1 relate to the usefulness of individuals in the world1 and not to their salvation1 the ,quakers believe from examining the comparison or simile1 which ,st4 ,paul has introduced of the potter and of his clay1 upon this very occasion4 #if ,shall the thing formed say to him that formed it1 why hast thou made me thus8 ,hath not the potter power over the clay of the same lump to make one vessel unto honour1 and another unto dishonour8 ,this simile1 they say1 relates obviously to the uses of these vessels4 ,the potter makes some for splendid or extraordinary uses and purposes1 and others for those which are mean and ordinary4 ,so ,god has chosen individuals to great and glorious uses1 while others remain in the mean or common mass1 undistinguished by any very active part in the promotion of the ends of the world4 ,nor have the latter any more reason to complain that ,god has given to others greater spiritual gifts1 than that he has given to one man a better intellectual capacity than to another4 ,footnote #if3 ,rom4 #i4 #bj4 #ba4 ,they argue again1 that the words called or chosen1 relate to usefulness1 and not to salvation2 because1 if men were predestined from all eternity to salvation1 they could not do any thing to deprive themselves of that salvation2 that is1 they could never do any wrong in this life1 or fall from a state of purity3 whereas it appears that many of those whom the scriptures consider to have been chosen1 have failed in their duty to ,god2 that these have had no better ground to stand upon than their neighbours2 that election has not secured them from the displeasure of the ,almighty1 but that they have been made to stand or fall1 notwithstanding their election1 as they acted well or ill1 ,god having conducted himself no otherwise to them1 than he has done to others in his moral government of the world4 ,that persons so chosen have failed in their duty to ,god1 or that their election has not preserved them from sin1 is apparent1 it is presumed1 from the scriptures4 ,for1 in the first place1 the ,israelites were a chosen people4 ,they were the people to whom the apostle addressed himself1 in the chapter which has given rise to the doctrine of election and reprobation1 as the elected1 or as having had the preference over the descendants of ,esau and others4 ,and yet this election did not secure to them a state of perpetual obedience1 or the continual favour of ,god4 ,in the wilderness they were frequently rebellious1 and they were often punished4 ,in the time of ,malachi1 to which the ,apostle directs their attention1 they were grown so wicked1 #igthat ,god is said to have no pleasure in them1 and that he would not receive an offering at their hands4 ,and in subsequent times1 or in the time of the ,apostle1 he tells them1 that they were then passed over1 notwithstanding their election1 #ihon account of their want of righteousness and faith1 and that the ,gentiles were chosen in their place4 ,in the second place1 ,jesus ,christ is said in the ,new ,testament to have called or chosen his disciples4 ,but this call or election did not secure the good behaviour of ,judas1 or protect him from the displeasure of his master4 ,footnote #ig3 ,malachi #a4 #aj4 ,footnote #ih3 ,rom1 #i4 #ca4 #cb4 ,in the third place1 it may be observed1 that the ,apostle ,paul considers the churches under his care as called or chosen2 as consisting of people who came out of the great body of the ,heathen world to become a select community under the ,christian name4 ,he endeavours to inculcate in them a belief1 that they were the ,lord's people2 that they were under his immediate or particular care2 that ,god knew and loved them1 before they knew and loved him2 and yet this election1 it appears1 did not secure them from falling off2 for many of them became apostates in the time of the ,apostle1 so that he was grieved1 fearing he had bestowed upon them his labour in vain4 ,neither did this election secure even to those who then remained in the church1 any certainty of salvation2 otherwise the ,apostle would not have exhorted them so earnestly to continue in goodness1 lest they should be cut off4 ,the ,quakers believe again1 that the ,apostle ,paul never included salvation in the words called or chosen1 for another reason4 ,for if these words had implied salvation1 then non-election might have implied the destruction annexed to it by the favourers of the doctrine of reprobation4 ,but no person1 who knows whom the ,apostle meant1 when he mentions those who had received and those who had lost the preference1 entertains any such notion or idea4 ,for who believes that because ,isaac is said to have had the preference of ,ishmael1 and ,jacob of ,esau1 that therefore ,ishmael and ,esau1 who were quite as great princes in their times as ,isaac and ,jacob1 were to be doomed to eternal misery8 ,who believes that this preference1 and the ,apostle alludes to no other1 ever related to the salvation of souls8 ,or rather1 that it did not wholly relate to the circumstance1 that the descendants of ,isaac and ,jacob were to preserve the church of ,god in the midst of the ,heathen nations1 and that the ,messiah was to come from their own line1 instead of that of their elder brethren4 ,rejection or reprobation too1 in the sense in which it is generally used by the advocates for the doctrine1 is contrary1 in a second point of view1 in the opinion of the ,quakers1 to the sense of the comparison or simile made by the ,apostle on this occasion4 ,for when a ,potter makes two sorts of vessels1 or such as are mean and such as are fine and splendid1 he makes them for their respective uses4 ,but he never makes the meaner sort for the purpose of dashing them to pieces4 ,the doctrine therefore in dispute1 if viewed as a doctrine of general import1 only means1 in the opinion of the ,quakers1 that the ,almighty has a right to dispose of his spiritual favours as he pleases1 and that he has given accordingly different measures of his spirit to different people3 but that1 in doing this1 he does not exclude others from an opportunity of salvation or a right to life4 ,on the other hand1 they believe that he is no respecter of persons1 only as far as obedience is concerned3 that election neither secures of itself good behaviour1 nor protects from punishment3 that every man who standeth1 must take heed lest he fall3 that no man can boast of his election1 so as to look down with contempt upon his meaner brethren3 and that there is no other foundation for an expectation of the continuance of divine favour than a religions life4 ,in viewing the passages in question as of private import1 which is the next view the ,quakers take of them1 the same lesson1 and no other1 is inculcated4 ,the ,apostle1 in the ninth chapter of the ,romans1 addresses himself to the ,jews1 who had been a chosen people1 and rescues the character of ,god from the imputation of injustice1 in having passed over them1 and in having admitted the ,gentiles to a participation of his favours4 ,the ,jews had depended so much upon their privileges as the children of ,abraham1 and so much upon their ceremonial observances of the law1 that they conceived themselves to have a right to continue to be the peculiar people of ,god4 ,the ,apostle1 however1 teaches them1 in the ninth and the eleventh chapters of the ,romans1 a different lesson1 and may be said to address them in the following manner3-- ,i am truly sorry1 my kinsmen in the flesh1 that you1 who have always considered yourselves the elder and chosen branches of the family of the world1 should have been passed over2 and that the ,gentiles1 whom you have always looked upon as the younger1 should be now preferred4 ,but ,god is just--,he will not sanction unrighteousness in any4 ,nor will he allow any choice of his to continue persons in favour1 longer than1 after much long suffering1 he finds them deserving his support4 ,you are acquainted with your own history4 ,the ,almighty1 as you know1 undoubtedly distinguished the posterity of ,abraham1 but he was not partial to them alike4 ,did he not reject ,ishmael the scoffer1 though he was the eldest son of ,abraham1 and countenance ,isaac1 who was the younger8 ,did he not pass over ,esau the eldest son of ,isaac1 who had sold his birth-right1 and prefer ,jacob8 ,did he not set aside ,reuben1 ,simeon1 and ,levi1 the three eldest sons of ,jacob1 who were guilty of incest1 treachery1 and murder1 and choose that the ,messiah should come from ,judah1 who was but the fourth8 ,but if1 in these instances1 he did not respect eldership1 why do you expect that he will not pass you over for the ,gentiles1 if ye continue in unbelief8 ,but so true it is1 that he will not support any whom he may have chosen1 longer than they continue to deserve it1 that he will not even continue his countenance to the ,gentiles1 though he has now preferred them1 if by any misconduct they should become insensible of his favours4 #ii ,for ,i may compare both you and them to an ,olive-,tree4 ,if some of you1 who are the elder1 or natural branches1 should be broken off1 and the ,gentiles1 being a wild ,olive-,tree1 should be grafted in among you1 and with you partake of the root and fatness of the ,olive-,tree1 it would not become them to boast against you the branches3 for if they boast1 they do not bear the root1 but the root them4 ,perhaps1 however1 they might say1 that you1 the branches1 were broken off1 that they might be grafted in4 ,well1 but it was wholly on account of unbelief that you were broken off1 and it was wholly by faith that they themselves were taken in4 ,but it becomes them not to be high-minded1 but to fear4 ,for if ,god spared not you1 the natural branches1 let them take heed1 lest he also spare not them4 ,footnote #ii3 ,rom4 #aa4 #ag4 #ah4 #ai4 #bj4 #ba4 ,moreover1 my kinsmen in the flesh1 ,i must tell you1 that you have not only no right to complain1 because the ,gentiles have been preferred1 but that you would have no right to complain1 even if you were to become the objects of ,god's vengeance4 ,you cannot forget1 in the history of your own nation1 the example of ,pharaoh3 you are acquainted with his obstinacy and disobedience4 ,you know that he stifled his convictions from day to day4 ,you know that1 by stifling these1 or by resisting ,god's ,holy ,spirit1 he became daily more hardened2 and that by allowing himself to become daily more hardened1 he fitted himself for a vessel of wrath1 or prepared the way for his own destruction4 ,you know at length that ,god's judgments1 but not till after much long suffering1 came upon him1 so that the power of ,god became thus manifested to many4 ,but if you know all these things1 and continue in unrighteousness and unbelief1 which were the crimes of ,pharaoh also1 why do you imagine that your hearts will not become hardened like the heart of ,pharaoh2 or that if you are guilty of ,pharaoh's crimes1 you are not deserving of ,pharaoh's punishment8 ,,chap4 ,,ix4 ,recapitulation of all the doctrines hitherto laid down with respect to the influence of the ,spirit--,objection to this1 that the ,quakers make every thing of this spirit1 and but little of ,jesus ,christ--,objection only noticed to show1 that ,christians have not always a right apprehension of ,scriptural terms1 and therefore often quarrel with one another about trifles--,or that there is1 in this particular case1 no difference between the doctrine of the ,quakers and that of the objectors on this subject4 ,i shall now recapitulate in few words1 or in one general proposition1 all the doctrines which have been advanced relative to the power of the spirit1 and shall just notice an argument1 which will probably arise on such a recapitulation1 before ,i proceed to a new subject4 ,the ,quakers then believe that the spirit of ,god formed or created the world4 ,they believe that it was given to men1 after the formation of it1 as a guide to them in their spiritual concerns4 ,they believe that it was continued to them after the deluge1 in the same manner1 and for the same purposes1 to the time of ,christ4 ,it was given1 however1 in this interval1 to different persons in different degrees4 ,thus the prophets received a greater portion of it than ordinary persons in their own times4 ,thus ,moses was more illuminated by it than his contemporaries1 for it became through him the author of the law4 ,in the time of ,christ it continued the same office1 but it was then given more diffusively than before1 and also more diffusively to some than to others4 ,thus the ,evangelists and ,apostles received it in an extraordinary degree1 and it became1 through them and ,jesus ,christ their head1 the author of the ,gospel4 ,but1 besides its office of a spiritual light and guide to men in their spiritual concerns1 during all the period now assigned1 it became to them1 as they attended to its influence1 an inward redeemer1 producing in them a new birth1 and leading them to perfection4 ,and as it was thus both a guide and an inward redeemer1 so it has continued these offices to the present day4 ,from hence it will be apparent that the acknowledgment of ,god's ,holy ,spirit1 in its various operations1 as given in different portions before and after the sacrifice of ,christ1 is the acknowledgment of a principle1 which is the great corner stone of the religion of the ,quakers4 ,without this there can be no knowledge1 in their opinion1 of spiritual things4 ,without this there can be no spiritual interpretation of the scriptures themselves4 ,without this there can be no redemption by inward1 though there may be redemption by outward means4 ,without this there can be no enjoyment of the knowledge of divine things4 ,take therefore this principle away from them1 and you take away their religion at once4 ,take away this spirit1 and ,christianity remains with them no more ,christianity1 than the dead carcass of a man1 when the spirit is departed1 remains a man4 ,whatsoever is excellent1 whatsoever is noble1 whatsoever is worthy1 whatsoever is desirable in the ,christian faith1 they ascribe to this spirit1 and they believe that true ,christianity can no more subsist without it1 than the outward world could go on without the vital influence of the sun4 ,now an objection will be made to the proposition1 as ,i have just stated it1 by some ,christians1 and even by those who do not wish to derogate from the spirit of ,god1 7for ,i have frequently heard it started by such7 that the ,quakers1 by means of these doctrines1 make every thing of the spirit1 and #ajj;but little of ,jesus ,christ4 ,i shall therefore notice this objection in this place1 not so much with a view of answering it1 as of attempting to show1 that ,christiana have not always a right apprehension of scriptural terms2 and therefore that they sometimes quarrel with one another about trifles1 or rather1 that when they have disputes with each other1 there is sometimes scarcely a shade of difference between them4 ,footnote #ajj3 ,the ,quakers make much of the advantages of ,christ's coming in the flesh4 ,among these are considered the sacrifice of his own body1 a more plentiful diffusion of the ,spirit1 and a dearer revelation relative to ,god and man4 ,to those who make the objection1 ,i shall describe the proposition which has been stated above1 in different terms4 ,i shall leave out the words ,spirit of ,god1 and ,i shall wholly substitute the term ,christ4 ,this ,i shall do upon the authority of some of our best divines4444 ,the proposition then will run thus3 ,god1 by means of ,christ1 created the world1 for without him was not any thing made1 that was made4 ,he made1 by means of the same ,christ1 the terrestrial ,globe on which we live4 ,he made the whole ,host of ,heaven4 ,he made1 therefore1 besides our own1 other planets and other worlds4 ,he caused also1 by means of the same ,christ1 the generation of all animated nature1 and of course of the life and vital powers of man4 ,he occasioned also by the same means1 the generation of reason or intellect1 and of a spiritual faculty1 to man4 ,man1 however1 had not been long created1 before he fell into sin4 ,it pleased ,god1 therefore1 that the same ,christ1 which had thus appeared in creation1 should strive inwardly with man1 and awaken his spiritual faculties1 by which he might be able to know good from evil1 and to obtain inward redemption from the pollutions of sin4 ,and this inward striving of ,christ was to be with every man1 in after times1 so that all would be inexcusable and subjected to condemnation1 if they sinned4 ,it pleased ,god also1 in process of time1 as the attention of man was led astray by bad customs1 by pleasures1 by the cares of the world1 and other causes1 that the same ,christ1 in addition to this his inward striving with him1 should afford him outward help1 accommodated to his outward senses1 by which his thoughts might be oftener turned towards ,god1 and his soul be the better preserved in the way of salvation4 ,christ accordingly1 through ,moses and the ,prophets1 became the author of a dispensation to the ,jews1 that is1 of their laws1 types1 and customs1 of their prophecies1 and of their scriptures4 ,but as in the education of man things must be gradually unfolded1 so it pleased ,god1 in the scheme of his redemption1 that the same ,christ1 in fulness of time1 should take flesh1 and become personally upon earth the author of another outward1 but of a more pure and glorious dispensation1 than the former1 which was to be more extensive also2 and which was not to be confined to the ,jews1 but to extend in time to the uttermost corners of the earth4 ,christ therefore became the ,author of the inspired delivery of the outward scriptures of the ,new ,testament4 ,by these1 as by outward and secondary means1 he acted upon men's senses4 ,he informed them of their corrupt nature1 of their awful and perilous situation1 of another life1 of a day of judgment1 of rewards and punishments4 ,these scriptures therefore1 of which ,christ was the ,author1 were outward instruments at the time1 and continue so to posterity1 to second his inward aid4 ,that is1 they produce thought1 give birth to anxiety1 excite fear1 promote seriousness1 turn the eye towards ,god1 and thus prepare the heart for a sense of those inward strivings of ,christ1 which produce inward redemption from the power and guilt of sin4 ,where1 however1 this outward aid of the ,holy ,scriptures has not reached1 ,christ continues to purify and redeem by his inward power4 ,but as men1 who are acted upon solely by his inward strivings1 have not the same advantages as those who are also acted upon by his outward word1 so less is expected in the one than in the other case4 ,less is expected from the ,gentile than from the ,jew3 less from the ,barbarian than from the ,christian4 ,and this latter doctrine of the universality of the striving of ,christ with man1 in a spiritually instructive and redemptive capacity1 as it is merciful and just1 so it is worthy of the wise and beneficent ,creator4 ,christ1 in short1 has been filling1 from the foundation of the world1 the office of an inward redeemer1 and this1 without any exception1 to all of the human race4 ,and there is even #aja now no salvation in any other4 ,for there is no other name under ,heaven given among men1 whereby we must be saved4 ,footnote #aja3 ,acts #d4 #ab4 ,from this new statement of the proposition1 which statement is consistent with the language of divines1 it will appear1 that1 if the ,quakers have made every thing of the spirit1 and but little of ,christ1 ,i have made1 to suit the objectors1 every thing of ,christ1 and but little of the spirit4 ,now ,i would ask1 where lies the difference between the two statements8 ,which is the more accurate2 or whether1 when ,i say these things were done by the spirit1 and when ,i say they were done by ,christ1 ,i do not state precisely the same proposition1 or express the same thing8 ,that ,christ1 in all the offices stated by the proposition1 is neither more nor less than the spirit of ,god1 there can surely be no doubt4 ,in looking at ,christ1 we are generally apt to view him with carnal eyes4 ,we can seldom divest ourselves of the idea of a body belonging to him1 though this was confessedly human1 and can seldom consider him as a pure principle or fountain of divine life and light to men4 ,and yet it is obvious1 that we must view him in this light in the present case2 for if he was at the creation of the world1 or with ,moses at the delivery of the law1 7which the proposition supposes7 he could not have been there in his carnal body2 because this was not produced till centuries afterwards by the virgin ,mary4 ,in this abstracted light1 the ,apostles frequently view ,christ themselves4 ,thus ,st4 ,paul3#ajb ,i live1 yet not ,i1 but ,christ liveth in me4 ,and again1#ajc ,know ye not your own selves1 how that ,jesus ,christ is in you1 except ye be reprobates8 ,footnote #ajb3 ,gal4 #b4bj4 ,footnote #ajc3 #b ,cor4 #ae4e4 ,now no person imagines that ,st4 ,paul had any idea1 either that the body of ,christ was in himself1 or in others1 on the occasions on which he has thus spoken4 ,that ,christ therefore1 as he held the offices contained in the proposition1 was the spirit of ,god1 we may pronounce from various views1 which we may take of him1 all of which seem to lead us to the same conclusion4 ,and first let us look at ,christ in the scriptural light in which he has been held forth to us in the fourth section of the seventh chapter1 where ,i have explained the particular notions of the ,quakers relative to the new birth4 ,god maybe considered here as having produced1 by means of his ,holy ,spirit1 a birth of divine life in the soul of the body which had been prepared2 and this birth was ,christ4 #ajd ,but that which is born of the spirit1 says ,st4 ,john1 is spirit4 ,the only question then will be as to the magnitude of the spirit thus produced4 ,in answer to this ,st4 ,john says1#aje that ,god gave him not the spirit by measure4 ,and ,st4 ,paul says the same thing3 #ajf ,for in him all the fulness of the godhead dwelt bodily4 ,now we can have no idea of a spirit without measure1 or containing the fullness of the godhead1 but the spirit of ,god4 ,footnote #ajd3 ,john #c4f4 ,footnote #aje3 ,john #c4cd4 ,footnote #ajf3 ,coloss4 #b4i ,let us now look at ,christ in another point of view1 or as ,st4 ,paul seems to have viewed him4 ,he defines ,christ #ajg to be the wisdom of ,god1 and the power of ,god4 ,but what are the wisdom of ,god1 and the power of ,god1 but the great characteristics and the great constituent parts of his spirit8 ,footnote #ajg3 #a ,cor4 #a4 #bd4 ,but if these views of ,christ should not be deemed satisfactory1 we will contemplate him as ,st4 ,john the ,evangelist has held him forth to our notice4 ,moses says1 that the spirit of ,god created the world4 ,but ,st4 ,john says that the word created it4 ,the spirit therefore and the word must be the same4 ,but this word he tells us afterwards1 and this positively1 was ,jesus ,christ4 ,it appears therefore from these observations1 that it makes no material difference1 whether we use the words ,spirit of ,god or ,christ1 in the proposition that has been before us1 or that there will be no difference in the meaning of the proposition1 either in the one or the other case2 and also if the ,quakers only allow1 when the spirit took flesh1 that the body was given as a sacrifice for sin1 or that part of the redemption of man1 as far as his sins are forgiven1 is effected by this sacrifice1 there will be little or no difference between the religion of the ,quakers and that of the objectors1 as far as it relates to ,christ#ajh4 ,footnote #ajh3 ,the ,quakers have frequently said in their theological writings1 that every man has a portion of the ,holy ,spirit within him2 and this assertion has not been censured4 ,but they have also said1 that every man has a portion of ,christ or of the light of ,christ1 within him4 ,now this assertion has been considered as extravagant and wild4 ,the reader will therefore see1 that if he admits the one1 he cannot very consistently censure the other4 ,,chap4 ,x4 ,,sect4 ,i4 ,ministers--,the ,spirit of ,god alone can made a ,minister of the ,gospel--,hence no imposition of hands nor human knowledge can be effectual--,this proposition not peculiarly adopted by ,george ,fox1 but by ,justin the ,martyr1 ,luther1 ,calvin1 ,wickliffe1 ,tyndal1 ,milton1 and others--,way in which this call1 by the ,spirit1 qualifies for the ministry--,women equally qualified with men--,how a ,quaker becomes acknowledged to be a ,minister of the ,gospel4 ,having now detailed fully the operations of the ,spirit of ,god1 as far as the ,quakers believe it to be concerned in the instruction and redemption of man1 ,i shall consider its operations1 as far as they believe it to be concerned in the services of the church4 ,upon this spirit they make both their worship and their ministry to depend4 ,i shall therefore consider these subjects1 before ,i proceed to any new order of tenets1 which they may hold4 ,it is a doctrine of the ,quakers that none can spiritually exercise1 and that none ought to be allowed to exercise1 the office of ministers1 but such as the spirit of ,god has worked upon and called forth to discharge it1 as well as that the same ,spirit will never fail to raise up persons in succession for this end4 ,conformably with this idea1 no person1 in the opinion of the ,quakers1 ought to be designed by his parents in early youth for the priesthood3 for as the wind bloweth where it listeth1 so no one can say which is the vessel that is to be made to honour4 ,conformably with the same idea1 no imposition of hands1 or ordination1 can avail any thing1 in their opinion1 in the formation of a minister of the ,gospel2 for no human power can communicate to the internal man the spiritual gifts of ,god4 ,neither1 in conformity with the same idea1 can the acquisition of human learning1 or the obtaining ,academical degrees and honours1 be essential qualifications for this office2 for though the human intellect is so great1 that it can dive as it were into the ocean and discover the laws of fluids1 and rise again up to heaven1 and measure the celestial motions1 yet it is incapable of itself of penetrating into divine things1 so as spiritually to know them2 while1 on the other hand1 illiterate men appear often to have more knowledge on these subjects than the most learned4 ,indeed the ,quakers have no notion of a human qualification for a divine calling4 ,they reject all school divinity1 as necessarily connected with the ministry4 ,they believe that if a knowledge of ,christianity had been attainable by the acquisition of the ,greek and ,roman languages1 and through the medium of the ,greek and ,roman philosophers1 then the ,greeks and ,romans themselves had been the best proficients in it2 whereas1 the ,gospel was only foolishness to many of these4 ,they say with ,st4 ,paul to the ,colossians1#aji ,beware lest any man spoil you through philosophy and vain deceit1 after the tradition of men1 after the rudiments of the world1 and not after ,christ4 ,and they say with the same ,apostle to ,timothy1#aaj ,o ,timothy6 keep that which is committed to thy trust1 avoid profane and vain babblings1 and oppositions of science falsely so called1 which some professing have erred concerning the faith4 ,footnote #aji3 ,coloss4 #b4 #h4 ,footnote #aaj3 #a ,tim4 #f1 #bj1 #ba ,this notion of the ,quakers1 that human learning and academical honours are not necessary for the priesthood1 is very ancient4 ,though ,george ,fox introduced it into his new society1 and this without any previous reading upon the subject1 yet it had existed long before his time4 ,in short1 it was connected with the tenet1 early disseminated in the church1 that no person could know spiritual things but through the medium of the spirit of ,god1 from whence it is not difficult to pass to the doctrine1 that none could teach spiritually except they had been taught spiritually themselves4 ,hence we find ,justin the ,martyr1 a ,platonic philosopher1 but who was afterwards one of the earliest ,christian writers after the ,apostles1 and other learned men after him down to ,chrysostom1 laying aside their learning and their philosophy for the school of ,christ4 ,the first authors also of the reformation1 contended for this doctrine4 ,luther and ,calvin1 both of them1 supported it4 ,wickliffe1 the first reformer of the ,english church1 and ,tyndal the ,martyr1 the first translator of the ,bible into the ,english language1 supported it also4 ,in #afeb1 ,sydrach ,simpson1 ,master of ,pembroke-,hall in ,cambridge1 preached a sermon before the ,university1 contending that the ,universities corresponded with the schools of the prophets1 and that human learning was an essential qualification for the priesthood4 ,this sermon1 however1 was answered by ,william ,dell1 ,master of ,caius ,college in the same ,university1 in which he stated1 after having argued the points in question1 that the ,universities did not correspond with the schools of the prophets1 but with those of ,heathen men2 that ,plato1 ,aristotle1 and ,pythagoras1 were more honoured there1 than ,moses or ,christ2 that grammar1 rhetoric1 logic1 ethics1 physics1 metaphysics1 and the mathematics1 were not the instruments to be used in the promotion or the defence of the ,gospel2 that ,christian schools had originally brought men from ,heathenism to ,christianity1 but that the ,university schools were likely to carry men from ,christianity to ,heathenism again4 ,this language of ,william ,dell was indeed the general language of the divines and pious men in those times in which ,george ,fox lived1 though unquestionably the opposite doctrine had been started1 and had been received by many4 ,thus the great ,john ,milton1 who lived in these very times1 may be cited as speaking in a similar manner on the same subject4 ,next1 says he1 it is a fond error1 though too much believed among us1 to think that the ,university makes a minister of the gospel4 ,what it may conduce to other arts and sciences1 ,i dispute not now4 ,but that1 which makes fit a ,minister1 the ,scripture can best inform us to be only from above2 whence also we are bid to seek them4 #aaa,thus ,st4 ,matthew says1 ',pray ye therefore the ,lord of the harvest1 that he will send forth labourers into his harvest4' ,thus ,st4 ,luke3 #aab ',the flock1 over which the ,holy ,ghost hath made you overseers4' ,thus ,st4 ,paul3 #aac ',how shall they preach1 unless they be sent8' ,but by whom sent8 ,by the university1 or by the magistrate8 ,no1 surely4 ,but sent by ,god1 and by him only4 ,footnote #aaa3 ,mat4 #i4ch4 ,footnote #aab3 ,acts #bj4bh4 ,footnote #aac3 ,rom4 #aj4ae4 ,the ,quakers then1 rejecting school divinity1 continue to think with ,justin1 ,luther1 ,dell1 ,milton1 and indeed with those of the church of ,england and others1 that those only can be proper ministers of the church1 who have witnessed within themselves a call from the spirit of ,god4 ,if men would teach religion1 they must1 in the opinion of the ,quakers1 be first taught of ,god4 ,they must go first to the school of ,christ2 must come under his discipline in their hearts2 must mortify the deeds of the body2 must crucify the flesh with the affections and lusts thereof2 must put off the old man which is corrupt2 must put on the new man1 which after ,god is created in righteousness and true holiness2 must be in fact1 ,ministers of the sanctuary and true tabernacle1 which the ,lord hath pitched1 and not man4 ,and whether those who come forward as ministers are really acted upon by this ,spirit1 or by their own imagination only1 so that they mistake the one for the other1 the ,quakers consider it to be essentially necessary1 that they should experience such a call in their own feelings1 and that purification of heart1 which they can only judge of by their outward lives1 should be perceived by themselves1 before they presume to enter upon such an office4 ,the ,quakers believe that men1 qualified in this manner1 are really fit for the ministry1 and are likely to be useful instruments in it4 ,for first1 it becomes men to be changed themselves1 before they can change others4 ,those again1 who have been thus changed1 have the advantage of being able to state from living experience what ,god has done for them2 #aad what they have seen with their eyes2 what they have looked upon2 and what their hands have handled of the word of life4 ,men also1 who1 by means of ,god's ,holy ,spirit1 have escaped the pollutions of the world1 are in a fit state to understand the mysteries of ,god1 and to carry with them the seal of their own commission4 ,thus men under sin can never discern spiritual things4 ,but to the disciples of ,christ1 and to the doers of his will1 it is given to know the mysteries of the ,kingdom of ,heaven4 ,thus1 when the ,jews marvelled at ,christ1 saying #aae ,how knoweth this man letters1 7or the scriptures7 having never learned8 ,jesus answered them1 and said1 ,my doctrine is not mine1 but his who sent me4 ,if any man will do his will1 he shall know of the doctrine1 whether it be of ,god1 or whether ,i speak of myself4 ,such ministers also are considered as better qualified to reach the inward state of the people1 and to preach liberty to the captives of sin1 than those who have merely the advantage of school divinity1 or of academical learning4 ,it is believed also of these1 that they are capable of giving more solid and lasting instruction1 when they deliver themselves at large3 for those1 who preach rather from intellectual abilities and from the suggestions of human learning1 than from the spiritual life and power which they find within themselves1 may be said to forsake ,christ1 who is the living fountain1 and to hew out broken cisterns which hold no water1 either for themselves or for others4 ,footnote #aad3 ,coloss4 #b4 #f4 ,footnote #aae3 #a ,tim4 #f4bj4ba4 ,this qualification for the ministry being allowed to be the true one1 it will follow1 the ,quakers believe1 and it was ,luther's belief also1 that women may be equally qualified to become ministers of the ,gospel1 as the men4 ,for they believe that ,god has given his ,holy ,spirit1 without exception1 to all4 ,they dare not therefore limit its operations in the office of the ministry1 more than in any other of the sacred offices which it may hold4 ,they dare not again say1 that women cannot mortify the deeds of the flesh1 or that they cannot be regenerated1 and walk in newness of life4 ,if women therefore believe they have a call to the ministry1 and undergo the purification necessarily connected with it1 and preach in consequence1 and preach effectively1 they dare not1 under these circumstances1 refuse to accept their preaching1 as the fruits of the spirit1 merely because it comes through the medium of the female sex4 ,against this doctrine of the ,quakers1 that a female ministry is allowable under the ,gospel dispensation1 an objection has been started from the following words of the ,apostle ,paul3 #aaf ,let your women keep silence in the churches1 for it is not permitted unto them to speak--and if they will learn any thing1 let them ask their ,husbands at home4 but the ,quakers conceive1 that this charge of the ,apostle has no allusion to preaching4 ,in these early times1 when the ,gospel doctrines were new1 and people were eager to understand them1 some of the women1 in the warmth of their feelings1 interrupted the service of the church1 by asking such questions as occurred to them on the subject of this new religion4 ,these are they whom the ,apostle desires to be silent1 and to reserve their questions till they should return home4 ,and that this was the case is evident1 they conceive1 from the meaning of the words1 which the ,apostle uses upon this occasion4 ,for the word in the ,greek tongue1 which is translated speak1 does not mean to preach or to pray1 but to speak as in common discourse4 ,and the words1 which immediately follow this1 do not relate to any evangelical instruction1 which these women were desirous of communicating publicly1 but which they were desirous of receiving themselves from others4 ,footnote #aaf3 #a ,cor4 #ad4cd4ce4 ,that the words quoted do not relate to praying or preaching is also equally obvious1 in the opinion of the ,quakers2 for if they had related to these offices of the church1 the word prophesy had been used instead of the word speak4 ,add to which that the ,apostle1 in the same epistle in which the preaching of women is considered to be forbidden1 gives them a rule to which he expects them to conform1 when they should either prophesy or pray3 but to give women a rule to be observed during their preaching1 and to forbid them to preach at the some time1 is an absurdity too great to be fixed upon the most ordinary person1 and much more upon an inspired ,apostle4 ,that the objection has no foundation1 the ,quakers believe again1 from the consideration that the ministry of women1 in the days of the ,apostles1 is recognized in the ,new ,testament1 and is recognized also1 in some instances1 as an acceptable service4 ,of the hundred and twenty persons who were assembled on the day of pentecost1 it is said by ,st4 ,luke that #aag some were women4 ,that these received the ,holy ,spirit as well as the men1 and that they received it also for the purpose of prophesying or preaching1 is obvious from the same ,evangelist4 ,for first1 he says1 that all were filled with the ,holy ,ghost4 ,and secondly1 he says1 that ,peter stood up1 and observed concerning the circumstance of inspiration having been given to the women upon this occasion1 that ,joel's prophecy was then fulfilled1 in which were to be found these words3 ,and it shall come to pass in the hist days1 that your sons and your daughters shall prophesy--and on my servants and handmaidens ,i will pour out in those days of my spirit2 and they shall prophesy4 ,footnote #aag3 ,acts1 ,chap4 #a4 ,that women preached afterwards1 or in times subsequent to the day of pentecost1 they collect from the same ,evangelist4 #aah;,for he mentions ,philip1 who had four daughters1 all of whom prophesied at ,caesarea4 ,now by prophesying1 if we accept #aai,st4 ,paul's interpretation of it1 is meant a speaking to edification1 and exhortation1 and comfort1 under the influence of the ,holy ,spirit4 ,it was also a speaking to the church3 it was also the speaking of one person to the church1 while the others remained silent4 ,footnote #aah3 ,acts #ba4i4 ,footnote #aai3 #a ,cor4 #ad4 ,that women also preached or prophesied in the church of ,corinth1 the ,quakers show from the testimony of ,st4 ,paul3 for he states the manner in which they did it1 or that #abjthey prayed and prophesied with their heads uncovered4 ,footnote #abj3 #a ,cor4 #aa4 #e4 ,that women also were ministers of the ,gospel in other places2 and that they were highly serviceable to the church1 ,st4 ,paul confesses with great satisfaction1 in his ,epistle to the ,romans1 in which he sends his salutation to different persons1 for whom he professed an affection or an esteem3 #abathus--,i commend unto you ,phoebe our sister1 who is a servant of the church1 which is at ,cenchrea4 ,upon this passage the ,quakers usually make two observations4 ,the first is1 that the #abb;,greek word1 which is translated servant1 should have been rendered minister4 ,it is translated minister1 when applied by ,st4 ,paul to #abc,timothy1 to denote his office4 ,it is also translated minister1 when applied to #abd,st4 ,paul and ,apollos4 ,and there is no reason why a change should have been made in its meaning in the present case4 ,the second is1 that ,history has handed down ,phoebe as a woman eminent for her ,gospel labours4 ,she was celebrated1 says #abe,theodoret1 throughout the world2 for not only the ,greeks and the ,romans1 but the ,barbarians1 knew her likewise4 ,footnote #aba3 ,romans #af4a4 ,footnote #abb3 ,greek3 ,diokogos4 ,footnote #abc3 #a ,thess4 #c4 #b4 ,footnote #abd3 #a ,cor4 #c4 #e4 ,footnote #abe3 ,in ,universa ,terra celebris facta est2 nec eam soli ,romani1 c1 ,st4 ,paul also greets ,priscilla and ,aquila4 ,he greets them under the title of fellow-helpers or fellow-labourers in ,jesus ,christ4 ,but this is the same title which he bestows upon ,timothy1 to denote his usefulness in the church4 ,add to which1 that ,priscilla and ,aquila were the persons of whom ,st4 ,luke #abfsays1 that they assisted ,apollos in expounding to him the way of ,god more perfectly4 ,footnote #abf3 ,acts #ah4 #bd4 #bf4 ,in the same epistle he recognizes also other women1 as having been useful to him in ,gospel-labours4 ,thus--,salute ,tryphena1 and ,tryphosa1 who labour in the ,lord4 ,salute the beloved ,persis1 who laboured much in the ,lord4 ,from these1 and from other observations1 which might be made upon this subject1 the ,quakers are of opinion that the ministry of the women was as acceptable1 in the time of the ,apostles1 as the ministry of the men4 ,and as there is no prohibition against the preaching of women in the ,new ,testament1 they see no reason why they should not be equally admissible and equally useful as ministers at the present day4 ,,sect4 ,,ii4 ,way in which ,quakers are admitted into the ministry--,when acknowledged1 they preach1 like other pastors1 to their different congregations or meetings--,they visit occasionally the different families in their own counties or quarterly meetings--,manner of these family-visits--,sometimes travel as ministers through particular counties or the kingdom at large--,sometimes into foreign parts--,women share in these labours--,expense of voyages on such occasions defrayed out of the national stock4 ,the way in which ,quakers1 whether men or women1 who conceive themselves to be called to the office of the ministry1 are admitted into it1 so as to be acknowledged by the society to be ministers of the ,quaker-church1 is simply as follows4 ,any member has a right to rise up in the meetings for worship1 and to speak publicly4 ,if any one therefore should rise up and preach1 who has never done so before1 he is heard4 ,the congregation are all witnesses of his doctrine4 ,the elders1 however1 who may be present1 and to whose province it more immediately belongs to judge of the fitness of ministers1 observe the tenour of his discourse4 ,they watch over it for its authority2 that is1 they judge by its spiritual influence on the mind1 whether it be such as corresponds with that which may be presumed to come from the spirit of ,god4 ,if the new preacher delivers any thing that appears exceptionable1 and continues to do so1 it is the duty of the elders to speak to him in private1 and to desire him to discontinue his services to the church4 ,but if nothing exceptionable occurs1 nothing is said to him1 and he is allowed to deliver himself publicly at future meetings4 ,in process of time1 if1 after repeated attempts in the office of the ministry1 the new preacher should have given satisfactory proof of his gifts1 he is reported to the monthly meeting to which he belongs4 ,and this meeting1 if satisfied with his ministry1 acknowledges him as a minister1 and then recommends him to the meeting of ministers and elders belonging to the same4 ,no other act than this is requisite4 ,he receives no verbal or written appointment or power for the execution of the sacerdotal office4 ,it may be observed also1 that he neither gains any authority1 nor loses any privilege1 by thus becoming a minister of the ,gospel4 ,except1 while in the immediate exercise of his calling1 he is only a common member4 ,he receives no elevation by the assumption of any nominal title1 to distinguish him from the rest4 ,nor is he elevated by the prospect of any increase to his wordly goods in consequence of his new office2 for no minister in this society receives any pecuniary emolument for his spiritual labours4 ,when ministers are thus approved and acknowledged1 they exercise the sacred office in public assemblies1 as they immediately feel themselves influenced to that work4 ,they may engage also1 with the approbation of their own monthly meeting1 in the work of visiting such ,quaker families as reside in the county1 or quarterly meeting to which they belong4 ,in this case they are sometimes accompanied by one of the elders of the church4 ,these visits have the name of family visits1 and are conducted in the following manner3-- ,when a ,quaker minister1 after having commenced his journey1 has entered the house of the first family1 the individual members are collected to receive him4 ,they then sit in silence for a time4 ,as he believes himself concerned to speak1 he delivers that which arises in his mind with religions freedom4 ,the master1 the wife1 and the other branches of the family1 are sometimes severally addressed4 ,does the minister feel that there is a departure in any of the persons present1 from the principles or practice of the society1 he speaks1 if he believes it required of him1 to these points4 ,is there any well disposed person under any inward discouragement2 this person may be addressed in the language of consolation4 ,all in fact are exhorted and advised as their several circumstances may seem to require4 ,when the religious visit is over1 the minister1 if there be occasion1 takes some little refreshment with the family1 and converses with them2 but no light or trifling subject is ever entered upon on these occasions4 ,from one family he passes on to another1 till he has visited all the families in the district1 for which he had felt a concern4 ,though ,quaker ministers frequently confine their spiritual labours to the county or quarterly meeting in which they reside1 yet some of them feel an engagement to go beyond these boundaries1 and to visit the society in particular counties1 or in the kingdom at large4 ,they who feel a concern of this kind1 must lay it before their own monthly meetings4 ,these meetings1 if they feel it right to countenance it1 grant them certificates for the purpose4 ,these certificates are necessary2 first1 because ministers might not he personally known as ministers out of their own district2 and secondly1 because ,quakers1 who were not ministers1 and other persons who might counterfeit the dress of ,quakers1 might otherwise impose upon the society1 as they travelled along4 ,such persons1 as thus travel in the work of the ministry1 or public friends as they are called1 seldom or never go to an inn at any town or village1 where ,quakers live4 ,they go to the houses of the latter4 ,while at these1 they attend the weekly1 monthly1 and quarterly meetings of the district1 as they happen on their route4 ,they call also extraordinary meetings of worship4 ,at these houses they are visited by many of the members of the place and neighbourhood1 who call upon and converse with them4 ,during these times they appear to have their minds bent on the object of their mission1 so that it would be difficult to divert their attention from the work in hand4 ,when they have staid a sufficient time at a town or village1 they depart4 ,one or more guides are appointed by the particular meeting1 belonging to it1 to show them the way to the next place1 where they propose to labour1 and to convey them free of expense1 and to conduct them to the house of some member there4 ,from this house1 when their work is finished1 they are conveyed and conducted by new guides to another1 and so on1 till they return to their respective homes4 ,but the religious views of the ,quaker ministers are not always confined even within the boundaries of the kingdom4 ,many of them believe it to be their duty to travel into foreign parts4 ,these1 as their journey is now extensive1 must lay their concern not only before their own monthly meeting1 but before their own quarterly meeting1 and before the meeting of ,ministers and ,elders in ,london also4 ,on receiving their certificates1 they depart4 ,some of them visit the continent of ,europe1 but most of them the churches in ,america1 where they diligently labour in the vineyard1 probably for a year or two1 at a distance from their families and friends4 ,and here it may be observed1 that1 while ,quaker ministers from ,england are thus visiting ,america on a religious errand1 ministers from ,america1 impelled by the same influence1 are engaging in ,apostolical missions to ,england4 ,these foreign visits1 on both sides1 are not undertaken by such ministers only as are men4 ,women engage in them also4 ,they cross the ,atlantic1 and labour in the vineyard in the same manner4 ,it may be mentioned here1 that though it be a principle in the ,quaker society1 that no minister of the ,gospel ought to be paid for his religious labours1 yet the expense of the voyage1 on such occasions1 is allowed to be defrayed out of the fund1 which is denominated by the ,quakers their national stock4 ,,chap4 ,,xi4 ,elders--,their appointment--,one part of their office to watch over the doctrines and conduct of ministers--,another part of their office to meet the ministers of the church1 and to confer and exhort for religious good--,none to meddle at these conferences with the government of the church4 ,i mentioned in the preceding chapter1 as the reader must have observed1 that certain persons1 called ,elders1 watched over those who came forward in the ministry1 with a view of ascertaining if they had received a proper qualification or call4 ,i shall now state who the elders are1 as well as more particularly the nature of their office4 ,to every particular meeting four elders1 two men and two women1 but sometimes more and sometimes less1 according as persons can be found qualified1 are appointed4 ,these are nominated by a committee appointed by the monthly meeting1 in conjunction with a committee appointed by the quarterly meeting4 ,and as the office annexed to the name of elder is considered peculiarly important by the ,quakers1 particular care is taken1 that persons of clear discernment1 and such as excel in the spiritual ear1 and such as are blameless in their lives1 are appointed to it4 ,it is recommended that neither wealth nor age be allowed to operate as inducements in the choice of them4 ,indeed1 so much care is required to be taken with respect to the filling up this office1 that if persons perfectly suitable are not to be found1 the meetings are to be left without them4 ,it is one part of the duty of the elders1 when appointed1 to watch over the doctrine of young ministers1 and also to watch over the doctrine and conduct of ministers generally1 and tenderly to advise with such as appear to them to be deficient in any of the qualifications which belong to their high calling4 ,when we consider that every religious society attaches a more than common respectability to the person who performs the sacerdotal office1 there will be no difficulty in supposing1 whenever a minister may be thought to err1 that many of those who are aware of his error1 will want the courage to point it out to him1 and that others will excuse themselves from doing it1 by saying that interference on this occasion does not belong more immediately to them than to others4 ,this institution therefore of elders fixes the offices on individuals4 ,it makes it their duty to watch and advise--,it makes them responsible for the unsound doctrine1 or the bad conduct of their ministers4 ,and this responsibility is considered as likely to give persons that courage in watching over the ministry1 which they might otherwise want4 ,hence1 if a minister in the ,quaker church were to preach unsoundly1 or to act inconsistently with his calling1 he would be generally sure of being privately spoken to by one or another elder4 ,this office of elders1 as far as it is concerned in advising ministers of the ,gospel1 had its foundation laid by ,george ,fox4 ,many persons1 who engaged in the ministry in his time1 are described by him as having run into imaginations1 or as having gone beyond their measure2 and in these cases1 whenever they should happen1 he recommended that one or two friends1 if they saw fit1 should advise with them in love and wisdom4 ,in process of time1 however1 this evil seems to have increased2 for as the society spread1 numbers pressed forward to become ,gospel ministers2 many supposed they had a call from the spirit1 and rose up1 and preached1 and in the heat of their imaginations1 delivered themselves unprofitably4 ,two or three persons also1 in the frenzy of their enthusiasm1 frequently rose up1 and spoke at the same time4 ,now this was easily to be done in a religious society1 where all were allowed to speak1 and where the qualifications of ministers were to be judged of in part by the truths delivered1 or rather1 where ordination was no mark of the ministry1 or where an human appointment of it was unknown4 ,for these reasons1 that mode of superintendence which had only been suggested by ,george ,fox1 and left to the discretion of individuals1 was perfected into an establishment1 out of imperious necessity1 in after times4 ,men were appointed to determine between the effects of divine inspiration and human imagination2 to judge between the cool and the sound2 and the enthusiastic and the defective2 and to put a bridle as it were upon those who were not likely to become profitable labourers in the harvest of the ,gospel4 ,and as this office was rendered necessary on account of the principle that no ordination or human appointment could make a minister of the ,gospel2 so the same principle continuing among the ,quakers1 the office has been continued to the present day4 ,it devolves upon the elders again1 as a second branch of their duty1 to meet the ministers of the church at stated seasons1 generally once in three months1 and to spend some time with them in religious retirement4 ,it is supposed that opportunities may be afforded here1 of encouraging and strengthening young ministers1 of confirming the old1 and of giving religious advice and assistance in various ways3 and it must be supposed at any rate1 that religious men cannot meet in religious conference1 without some edification to each other4 ,at these meetings1 queries are proposed relative to the conduct both of ministers and elders1 which they answer in writing to the quarterly meetings of ministers and elders to which they belong4 ,of the ministers and elders thus assembled1 it may be observed1 that it is their duty to confine themselves wholly to the exhortation of one another for good4 ,they can make no laws1 like the ancient synods and other convocations of the clergy1 nor dictate any article of faith4 ,neither can they meddle with the government of the church4 ,the ,quakers allow neither ministers nor elders1 by virtue of their office1 to interfere with their discipline4 ,every proposition of this sort must be determined upon by the yearly meeting1 or by the body at large4 ,,chap4 ,,xii4 ,,sect4 ,i4 ,worship--,consists of prayer and preaching--,neither of these effectual but by the ,spirit--,hence no liturgy or form of words1 or studied sermons1 in the ,quaker-church--,singular manner of delivering sermons--,tone of the voice usually censured--,this may arise from the difference between nature and art--,objected1 that there is little variety of subject in these sermons--,variety not so necessary to ,quakers--,other objections--,replies--,observations of ,francis ,lambert1 of ,avignon4 ,as no person1 in the opinion of the ,quakers1 can be a true minister of the gospel1 unless he feel himself called or appointed by the spirit of ,god1 so there can be no true or effectual worship1 except it come through the aid of the same spirit4 ,the public worship of ,god is usually made to consist of prayer and preaching4 ,prayer is a solemn address of the soul to ,god4 ,it is a solemn confession of some weakness1 or thanksgiving for some benefit1 or petition for some favour4 ,but the ,quakers consider such an address as deprived of its life and power1 except it be spiritually conceived4 #abg ,for the spirit helpeth our infirmities4 ,for we know not what we should pray for as we ought4 ,but the ,spirit itself maketh intercession for us with groanings which cannot be uttered4 ,footnote #abg3 ,rom4 #h4 #bf4 ,preaching1 on the other hand1 is an address of man to men1 that their attention may be turned towards ,god1 and their minds be prepared for the secret and heavenly touches of his spirit4 ,but this preaching1 again1 cannot be effectually performed1 except the spirit of ,god accompany it4 ,thus ,st4 ,paul1 in speaking of himself1 says1 #abh ,and my speech and my preaching was not with enticing words of man's wisdom1 but in demonstration of the spirit and with power1 that your faith should not stand in the wisdom of men1 but in the power of ,god4 ,so the ,quakers believe that no words1 however excellent1 which men may deliver now1 will avail1 or will produce that faith which is to stand1 except they be accompanied by that power which shall demonstrate them to be of ,god4 ,footnote #abh3 #a ,cor4 #b4 #d4 ,from hence it appears to be the opinion of the ,quakers1 that the whole worship of ,god1 whether it consist of prayer or of preaching1 must be spiritual4 ,jesus ,christ has also1 they say1 left this declaration upon record1#abithat ,god is a spirit1 and that they that worship him1 must worship him in spirit and in truth4 ,by worshipping him in truth1 they mean1 that men are to worship him only when they feel a right disposition to do it1 and in such a manner as they judge1 from their own internal feelings1 to be the manner which the spirit of ,god then signifies4 ,footnote #abi3 ,john #d4bd4 ,for these reasons1 when the ,quakers enter into their meetings1 they use no liturgy or form of prayer4 ,such a form would be made up of the words of man's wisdom4 ,neither do they deliver any sermons that have been previously conceived or written down4 ,neither do they begin their service immediately after they are seated4 ,but when they sit down1 they wait in silence1#acj as the ,apostles were commanded to do4 ,they endeavour to be calm and composed4 ,they take no thought as to what they shall say4 ,they avoid1 on the other hand1 all activity of the imagination1 and every thing that arises from the will of man4 ,the creature is thus brought to be passive1 and the spiritual faculty to be disencumbered1 so that it can receive and attend to the spiritual language of the ,creator4 #aca;,if1 during this vacation from all mental activity1 no impressions should be given to them1 they say nothing4 ,if impressions should be afforded to them1 but no impulse to oral delivery1 they remain equally silent4 ,but if1 on the other hand1 impressions are given them1 with an impulse to utterance1 they deliver to the congregation as faithfully as they can1 the copies of the several images1 which they conceive to be painted upon their minds4 ,footnote #acj3 ,mat4 #aj4ai4 ,acts #a4d4 ,footnote #aca3 ,they believe it their duty1 7to speak in the ,quaker language17 to maintain the watch1 by preserving the imagination from being carried away by thoughts originating in man2 and1 in such watch1 patiently to await for the arising of that life1 which1 by subduing the thoughts of man1 produces an inward silence1 and therein bestows a true sight of his condition upon him4 ,this utterance1 when it manifests itself1 is resolvable into prayer or preaching4 ,if the minister engages in prayer1 the whole company rise up1 and the men with the minister take off their hats1 that is1 #acbuncover their heads4 ,if he preaches only1 they do not rise1 but remain upon their seats as before1 with their heads covered4 ,the preacher1 however1 uncovers his own head upon this occasion4 ,footnote #acb3 #a ,cor4 ,ch4 #aa4 ,there is something singular in the manner in which the ,quakers deliver themselves when they preach4 ,in the beginning of their discourses1 they generally utter their words with slowness2 indeed1 with a slowness1 which sometimes renders their meaning almost unintelligible to persons unaccustomed to such a mode of delivery2 for seconds sometimes elapse between the sounding of short sentences or single words1 so that the mind cannot always easily carry the first words1 and join them to the intermediate1 and connect them with the last4 ,as they proceed1 they communicate their impressions in a brisker manner2 till1 at length1 getting beyond the quickness of ordinary delivery1 they may be said to utter them rapidly4 ,at this time1 some of them appear to be much affected1 and even agitated by their subject4 ,this method of a very slow and deliberate pronunciation at first1 and of an accelerated one afterwards1 appears to me1 as far as ,i have seen or heard1 to be universal3 for though undoubtedly some may make less pauses between the introductory words and sentences than others1 yet all begin slower than they afterwards proceed4 ,this singular custom may be probably accounted for in the following manner4 ,the ,quakers certainly believe that the spirit of ,god furnishes them with impressions on these occasions1 but that the description of these is left to themselves ,hence a faithful watch must be kept1 that these may be delivered to their hearers conformably to what is delivered to them4 ,but if so1 it may perhaps be necessary to be more watchful1 at the outset1 in order to ascertain the dimensions as it were of these impressions1 and of their several tendencies and bearings1 than afterwards1 when such a knowledge of them has been obtained4 ,or it may be that ministers1 who go wholly unprepared to preach1 have but a small view of the subject at first4 ,hence they speak slowly4 ,but as their views are enlarged1 their speech becomes quickened1 and their feelings become interested with it4 ,these1 for any thing ,i know1 may be solutions1 upon ,quaker principles1 of this extraordinary practice4 ,against the preaching of the ,quakers1 an objection is usually made by the world1 namely1 that their ministers generally deliver their doctrines with an unpleasant tone4 ,but it may be observed that this1 which is considered to be a defect1 is by no means confined to the ,quakers4 ,persons of other religious denominations1 who exert themselves in the ministry1 are liable to the same charge4 ,it may be observed also1 that the difference between the accent of the ,quakers1 and that of the speakers of the world1 may arise in the difference between art and nature4 ,the person who prepares his lecture for the lecture-room1 or his sermon for the pulpit1 studies the formation of his sentences1 which are to be accompanied by a modulation of the voice4 ,this modulation is artificial1 for it is usually taught4 ,the ,quakers1 on1 the other hand1 neither prepare their discourses1 nor vary their voices purposely1 according to the rules of art4 ,the tone which comes out1 and which appears disagreeable to those who are not used to it1 is nevertheless not unnatural4 ,it is rather the mode of speaking which nature imposes1 in any violent exertion of the voice1 to save the lungs4 ,hence persons who have their wares to cry1 and this almost every other minute1 in the streets1 are obliged to adopt a tone4 ,hence persons with disordered lungs1 can sing words with more ease to themselves than they can utter them1 with a similar pitch of the voice4 ,hence ,quaker women1 when they preach1 have generally more of this tone than the ,quaker men1 for the lungs of the female are generally weaker than those of the other sex4 ,against the sermons of the ,quakers two objections are usually made2 the first of which is1 that they contain but little variety of subject4 ,among dissenters1 it is said1 but more particularly in the establishment1 that you may hear fifty sermons following each other1 where the subject of each is different4 ,hence a man1 ignorant of letters1 may collect all his moral and religious duties from the pulpit in the course of the year4 ,but this variety1 it is contended1 is not to be found in the ,quaker church4 ,that there is less variety in the ,quaker sermons than in those of others1 there can be no doubt4 ,but such variety is not so necessary to ,quakers1 on account of their peculiar tenets1 and the universality of their education1 as to others4 ,for it is believed1 as ,i have explained before1 that the spirit of ,god1 if duly attended to1 is a spiritual guide to man1 and that it leads him into all truth2 that it redeems him2 and that it qualifies him therefore for happiness in a future state4 ,thus an injunction to attend to the teachings of the spirit1 supersedes1 in some measure1 the necessity of detailing the moral and religious obligations of individuals4 ,and this necessity is still farther superseded by the consideration1 that1 as all the members of the ,quaker society can read1 they can collect their ,christian duty from the scriptures1 independently of their own ministers2 or that they can collect those duties for themselves1 which others1 who are illiterate1 are obliged to collect from the church4 ,the second objection is1 that the ,quaker discourses have generally less in them1 and are occasionally less connected or more confused than those of others4 ,it must be obvious1 when we consider that the ,quaker ministers are often persons of but little erudition1 and that their principles forbid them to premeditate on these occasions1 that we can hardly expect to find the same logical division of the subject1 or the same logical provings of given points1 as in the sermons of those who spend hours1 or even days together1 in composing them4 ,with respect to the apparent barrenness1 or the little matter sometimes discoverable in their sermons1 they would reply1 that ,god has not given to every man a similar or equal gift4 ,to some he has given largely2 to others in a less degree4 ,upon some he has bestowed gifts1 that may edify the learned2 upon others such as may edify the illiterate4 ,men are not to limit his spirit by their own notions of qualification4 ,like the wind1 it bloweth not only where it listeth1 but as it listeth4 ,thus preaching1 which may appear to a scholar as below the ordinary standard1 may be more edifying to the simple hearted1 than a discourse better delivered1 or more eruditely expressed4 ,thus again1 preaching1 which may be made up of high sounding words1 and of a mechanical manner and an affected tone1 and which may1 on these accounts1 please the man of learning and taste1 may be looked upon as dross by a man of moderate abilities or acquirements4 ,and thus it has happened1 that many have left the orators of the world and joined the ,quaker society1 on account of the barrenness of the discourses which they have heard among them4 ,with respect to ,quaker sermons being sometimes less connected or more confused than those of others1 they would admit that this might apparently happen2 and they would explain it in the following manner4 ,their ministers1 they would say1 when they sit among the congregation1 are often given to feel and discern the spiritual states of individuals then present1 and sometimes to believe it necessary to describe such states1 and to add such advice as these may seem to require4 ,now these states being frequently different from each other1 the description of them1 in consequence of an abrupt transition from one to the other1 may sometimes occasion an apparent inconsistency in their discourses on such occasions4 ,the ,quakers1 however1 consider all such discourses1 or those in which states are described1 as among the most efficacious and useful of those delivered4 ,but whatever may be the merits of the ,quaker sermons1 there are circumstances worthy of notice with respect to the ,quaker preachers4 ,in the first place1 they always deliver their discourses with great seriousness4 ,they are also singularly bold and honest1 when they feel it to be their duty1 in the censure of the vices of individuals1 whatever may be the riches they enjoy4 ,they are reported also from unquestionable authority1 to have extraordinary skill in discerning the internal condition of those who attend their ministry1 so that many1 feeling the advice to be addressed to themselves1 have resolved upon their amendment in the several cases to which their preaching seemed to have been applied4 ,as ,i am speaking of the subject of ministers1 ,i will answer one or two questions1 which ,i have often heard asked concerning it4 ,the first of these is1 do the ,quakers believe that their ministers are uniformly moved1 when they preach1 by the spirit of ,god8 ,i answer--the ,quakers believe they may be so moved1 and that they ought to be so moved4 ,they believe also that they are often so moved4 ,but they believe again1 that except their ministers are peculiarly cautious1 and keep particularly on their watch1 they may mistake their own imaginations for the agency of this spirit4 ,and upon this latter belief it is1 in part1 that the office of elders is founded1 as before described4 ,the second is1 as there are no defined boundaries between the reason of man and the revelation of ,god1 how do the ,quakers know that they are favoured at any particular time1 either when they preach or when they do not preach1 with the visitation of this spirit1 or that it is1 at any particular time1 resident within them8 ,richard ,claridge1 a learned and pious clergyman of the ,church of ,england in the last century1 but who gave up his benefices and joined the society of the ,quakers1 has said a few words in his ,tractatus ,hierographicus1 upon this subject1 a part of which ,i shall transcribe as an answer to this latter question4 ,men1 says he1 may certainly know1 that they do believe on the ,son of ,god1 with that faith that is unfeigned1 and by which the heart is purified3 for this faith is evidential and assuring1 and consequently the knowledge of it is certain4 ,now they1 who certainly know that they have this knowledge1 may be certain also of the spirit of ,christ dwelling in them2 for #acc 'he that believeth on the ,son of ,god1 hath the witness in himself2' and this witness is the spirit2 for it is #acd 'the spirit that beareth witness1' of whose testimony they may be as certain1 as of that faith the spirit beareth witness to4 ,footnote #acc3 #a ,john #e4aj4 ,footnote #acd3a ,john #e4 #f4 ,again--,they may certainly know that they love the ,lord above all1 and their neighbour as themselves4 ,for the command implies not only a possibility of knowing it in general1 but also of such a knowledge as respects their own immediate concernment therein1 and personal benefit arising from a sense of their conformity and obedience thereunto4 ,and seeing they may certainly know this1 they may also as certainly know1 that the spirit of ,christ dwelleth in them2#ace for ',god is love1 and he that dwelleth in love1 dwelleth in ,god1 and ,god in him4' ,and #acf 'if we love one another1 ,god dwelleth in us1 and his love is perfected in us4' ,in the same manner he goes on to enumerate many other marks from texts of scripture1 by which he conceives this question may be determined#acg4 ,footnote #ace3a ,john #d4 #af4 ,footnote #acf3a ,john #d4 #ab4 ,footnote #acg3 ,the ,quakers conceive it to be no more difficult for them to distinguish the motions of the ,holy ,spirit1 than for those of the church of ,england1 who are candidates for holy orders4 ,every such candidate is asked1 ,do you trust that you are inwardly moved by the ,holy ,ghost to take upon you this office and ministration8 ,the answer is1 ,i trust so4 ,i shall conclude this chapter on the subject of the ,quaker preaching1 by an extract from ,francis ,lambert of ,avignon1 whose book was published in the year #aeaf1 long before the society of the ,quakers took its rise in the world4 ,beware1 says he1 that thou determine not precisely to speak what before thou hast meditated1 whatsoever it be2 for though it be lawful to determine the text which thou art to expound1 yet not at all the interpretation2 lest1 if thou doest so1 thou takest from the ,holy ,spirit that which is his1 namely1 to direct thy speech that thou mayest preach in the name of the ,lord1 void of all learning1 meditation1 and experience2 and as if thou hadst studied nothing at all1 committing thy heart1 thy tongue1 and thyself1 wholly unto his spirit2 and trusting nothing to thy former studying or meditation1 but saying to thyself in great confidence of the divine promise1 the ,lord will give a word with much power unto those that preach the ,gospel4 ,,sect4 ,,ii4 ,but besides oral or vocal1 there is silent worship among the ,quakers--,many meetings where not a word is said1 and yet worship is considered to have begun1 and to be proceeding--,worship not necessarily connected with words--,this the opinion of other pious men besides ,quakers--,of ,howe--,hales--,gell--,smaldridge1 bishop of ,bristol--,monro --,advantages which the ,quakers attach to their silent worship4 ,i have hitherto confined myself to those meetings of the ,quakers1 where the minister is said to have received impressions from the ,spirit of ,god1 with a desire of expressing them1 and where1 if he expresses them1 he ought to deliver them to the congregation as the pictures of his will2 and this1 as accurately as the mirror represents the object that is set before it4 ,there are times1 however1 as ,i mentioned in the last section1 when either no impressions may be said to be felt1 or1 if any are felt1 there is no concomitant impulse to utter them4 ,in this case no person attempts to speak3 for to speak or to pray1 where the heart feels no impulse to do it1 would be1 in the opinion of the ,quakers1 to mock ,god1 and not to worship him in spirit and in truth4 ,they sit therefore in silence1 and worship in silence2 and they not only remain silent the whole time of their meetings1 but many meetings take place1 and these sometimes in succession1 when not a word is uttered4 ,michael de ,molinos1 who was chief of the sect of the ,quietists1 and whose ,spiritual ,guide was printed at ,venice in #afhe1 speaks thus3 ,there are three kinds of silence2 the first is of words1 the second of desires1 and the third of thoughts4 ,the first is perfect2 the second is more perfect2 and the third is most perfect4 ,in the first1 that is1 of words1 virtue is acquired4 ,in the second1 namely1 of desires1 quietness is attained4 ,in the third1 of thoughts1 internal recollection is gained4 ,by not speaking1 not desiring1 and not thinking1 one arrives at the true and perfect mystical silence1 where ,god speaks with the soul1 communicates himself to it1 and in the abyss of its own depth1 teaches it the most perfect and exalted wisdom4 ,many people of other religious societies1 if they were to visit the meetings of the ,quakers while under their silent worship1 would be apt to consider the congregation as little better than stocks or stones1 or at any rate as destitute of that life and animation which constitute the essence of religion4 ,they would have no idea that a people were worshipping ,god1 whom they observed to deliver nothing from their lips4 ,it does not follow1 however1 because nothing is said1 that ,god is not worshipped4 ,the ,quakers1 on the other hand1 contend1 that these silent meetings form the sublimest part of their worship4 ,the soul1 they say1 can have intercourse with ,god4 ,it can feel refreshment1 joy1 and comfort1 in him4 ,it can praise and adore him2 and all this1 without the intervention of a word4 ,this power of the soul is owing to its constitution or nature4 ,it follows1 says the learned ,howe1 in his ',living ,temple1' that having formed this his more excellent creature according to his own more express likeness2 stampt it with the more glorious characters of his living image2 given it a nature suitable to his own1 and thereby made it capable of rational and intelligent converse with him1 he hath it even in his power to maintain a continual converse with this creature1 by agreeable communications1 by letting in upon it the vital beams and influences of his own light and love1 and receiving back the return of its grateful acknowledgments and praises3 wherein it is manifest he should do no greater thing than he hath done4 ,for who sees not that it is a matter of no greater difficulty to converse with1 than to make a reasonable creature8 ,or who would not be ashamed to deny1 that he who hath been the only author of the soul of man1 and of the excellent powers and faculties belonging to it1 can more easily sustain that which he hath made1 and converse with his creature suitably to the way1 wherein he hath made it capable of his converse8 ,that worship may exist without the intervention of words1 on account of this constitution of the soul1 is a sentiment which has been espoused by many pious persons who were not ,quakers4 ,thus1 the ever memorable ,john ,hales1 in his ,golden ,remains1 expresses himself3 ,nay1 one thing ,i know more1 that the prayer which is the most forcible1 transcends1 and far exceeds1 all power of words4 ,for ,st4 ,paul1 speaking unto us of the most effectual kind of prayer1 calls it sighs and groans1 that cannot be expressed4 ,nothing cries so loud in the ears of ,god1 as the sighing of a contrite and earnest heart4 ,it requires not the voice1 but the mind2 not the stretching of the hands1 but the intention of the heart2 not any outward shape or carriage of the body1 but the inward behaviour of the understanding4 ,how then can it slacken your worldly business and occasions1 to mix them with sighs and groans1 which are the most effectual prayer8 ,dr4 ,gell1 before quoted1 says--,words conceived only in an earthly mind1 and uttered out of the memory by man's voice1 which make a noise in the ears of flesh and blood1 are not1 nor can be accounted a prayer1 before our father which is in ,heaven4 ,dr4 ,smaldridge1 bishop of ,bristol1 has the following expressions in his sermons3 ,prayer doth not consist either in the bending of our knees1 or the service of our lips1 or the lifting up of our hands or eyes to heaven1 but in the elevation of our souls towards ,god4 ,these outward expressions of our inward thoughts are necessary in our public1 and often expedient in our private devotions2 but they do not make up the essence of prayer1 which may truly and acceptably be performed1 where these are wanting4 ,and he says afterwards1 in other parts of his work--,devotion of mind is itself a silent prayer1 which wants not to be clothed in words1 that ,god may better know our desires4 ,he regards not the service of our lips1 but the inward disposition of our hearts4 ,monro1 before quoted1 speaks to the same effect1 in his ,just ,measures of the ,pious ,institutions of ,youth4 ,the breathings of a recollected soul are not noise or clamour4 ,the language in which devotion loves to vent itself1 is that of the inward man1 which is secret and silent1 but yet ,god hears it1 and makes gracious returns unto it4 ,sometimes the pious ardours and sensations of good souls are such as they cannot clothe with words4 ,they feel what they cannot express4 ,i would not1 however1 be thought to insinuate1 that the voice and words are not to be used at all4 ,it is certain that public and common devotions cannot be performed without them2 and that even in private1 they are not only very profitable1 but sometimes necessary4 ,what ,i here aim at is1 that the youth should be made sensible1 that words are not otherwise valuable than as they are images and copies of what passes in the hidden man of the heart2 especially considering that a great many1 who appear very angelical in their devotions1 if we take our measures of them from their voice and tone1 do soon1 after these intervals of seeming seriousness are over1 return with the dog to the vomit1 and give palpable evidences of their earthliness and sensuality2 their passion and their pride4 ,again--,i am persuaded1 says he1 that it would be vastly advantageous for the youth1 if care were taken to train them up to this method of prayer2 that is1 if they were taught frequently to place themselves in the divine presence1 and there silently to adore their ,creator1 ,redeemer1 and ,sanctifier4 ,for hereby they would become habitually recollected4 ,devotion would be their element2 and they would know1 by experience1 what our blessed ,savour and his great ,apostle meant1 when they enjoin us to pray without ceasing4 ,it was1 ,i suppose1 by some such method of devotion as ,i am now speaking of1 that ,enoch walked with ,god2 that ,moses saw him that is invisible2 that the royal ,psalmist set the ,lord always before him2 and that our ,lord ,jesus himself continued whole nights in prayer to ,god4 ,no man1 ,i believe1 will imagine that his prayer1 during all the space in which it is said to have continued1 was altogether vocal4 ,when he was in his agony in the garden1 he used but a few words4 ,his vocal prayer then consisted only of one petition1 and an act of pure resignation thrice repeated4 ,but ,i hope all will allow1 that his devotion lasted longer than while he was employed in the uttering a few sentences4 ,these meetings then1 which are usually denominated silent1 and in which1 though not a word be spoken1 it appears from the testimony of others that ,god may be truly worshipped1 the ,quakers consider as an important and sublime part of their church service1 and as possessing advantages which are not to be found in the worship which proceeds solely through the medium of the mouth4 ,for in the first place it must be obvious that1 in these silent meetings1 men cannot become chargeable before ,god1 either with hypocrisy or falsehood1 by pretending to worship him with their lips1 when their affections are far from him1 or by uttering a language that is inconsistent with the feelings of the heart4 ,it must be obvious1 again1 that every man's devotion1 in these silent meetings1 is made1 as it ought to be1 to depend upon himself2 for no man can work out the salvation of another for him4 ,a man does not depend at these times on the words of a minister1 or of any other person present2 but his own soul1 worked upon by the divine influence1 pleads in silence with the ,almighty its own cause4 ,and thus1 by extending this idea to the congregation at large1 we shall find a number of individuals offering up at the same time their own several confessions2 pouring out their own several petitions2 giving their own thanks severally1 or praising and adoring2 all of them in different languages1 adapted to their several conditions1 and yet not interrupting one another4 ,nor is it the least recommendation of this worship1 in the opinion of the ,quakers1 that1 being thus wholly spiritual1 it is out of the power of the natural man to obstruct it4 ,no man can break the chains that thus binds the spirit of man to the spirit of ,god2 for this chain1 which is spiritual1 is invisible4 ,but this is not the case1 the ,quakers say1 with any oral worship4 ,for how1 says ,barclay1 alluding to his own times1 can the ,papists say their mass1 if there be any there to disturb and interrupt them8 ,do but take away the mass-book1 the chalice1 the host1 or the priest's garments2 yea1 do but spill the water1 or the wine1 or blow out the candles1 7a thing quickly to be done17 and the whole business is marred1 and no sacrifice can be offered4 ,take from the ,lutherans and ,episcopalians their liturgy or common prayer-book1 and no service can be said4 ,remove from the ,calvinists1 ,arminians1 ,socinians1 ,independents1 or ,anabaptists1 the pulpit1 the bible1 and the hourglass1 or make but such a noise as the voice of the preacher cannot be heard1 or disturb him but so before he come1 or strip him of his bible or his books1 and he must be dumb3 for they all think it an heresy to wait to speak1 as the spirit of ,god giveth utterance2 and thus easily their whole worship may be marred4 ,,sect4 ,,iii4 ,quakers reject every thing formal1 ostentatious1 and spiritless1 from their worship--,ground on which their ,meeting-houses stand1 not consecrated--,the latter plain--,women sit apart from the men--,no ,pews--nor priest's garments--nor psalmody--,no one day thought more holy than another--,but as public worship is necessary1 days have been fixed upon for that purpose4 ,jesus ,christ1 as he was sitting at ,jacob's well1 and talking with the woman of ,samaria1 made use of the following1 among other expressions1 in his discourse3 ,woman1 believe me1 the hour cometh when ye shall neither1 in this mountain1 nor yet at ,jerusalem1 worship the ,father4 ,but the hour cometh1 and now is1 when the true worshippers shall worship the ,father in spirit and in truth4 ,these expressions the ,quakers generally render thus3 ,i tell you that a new dispensation is at hand4 ,men will no longer worship at ,jerusalem more acceptably than in any other place4 ,neither will it be expected of them1 that they shall worship in temples1 like the temple there4 ,neither the glory1 nor the ornaments of gold and silver and precious stones1 nor the splendid garments of the ,high ,priest1 will be any parts of the new worship that is approaching4 ,all ceremonies will be done away1 and men's religion will be reduced simply to the worshipping of ,god in spirit and in truth4 ,in short1 the ,quakers believe1 that1 when ,jesus came1 he ended the temple1 its ornaments1 its music1 its ,levitical priesthood1 its tithes1 its new moons1 and sabbaths1 and the various ceremonial ordinances that had been engrafted into the religion of the ,jews4 ,the ,quakers reject every thing that appears to them to be superstitious1 or formal1 or ceremonious1 or ostentatious1 or spiritless1 from their worship4 ,they believe that no ground can be made holy2 and therefore they do not allow the places on which their ,meeting-houses are built to be consecrated by the use of any human forms4 ,their ,meeting-houses are singularly plain4 ,there is nothing of decoration in the interior of them4 ,they consist of a number of plain long benches with backs to them2 ,there is one elevated seat at the end of these4 ,this is for their ministers4 ,it is elevated for no other reason1 than that their ministers may be the better heard4 ,the women occupy one half of these benches1 and sit apart from the men4 ,these benches are not intersected by partitions4 ,hence there are no distinct pews for the families of the rich1 or of such as can afford to pay for them3 for in the first place1 the ,quakers pay nothing for their seats in their ,meeting-houses2 and1 in the second1 they pay no respect to the outward condition of one another4 ,if they consider themselves1 when out of doors1 as all equal to one another in point of privileges1 much more do they abolish all distinctions1 when professedly assembled in a place of worship4 ,they sit therefore in their ,meeting-houses undistinguished with respect to their outward circumstances1 #ach;as the children of the same great parent1 who stand equally in need of his assistance2 and as in the sight of ,him who is no respecter of persons1 but who made of one blood all the nations of men who dwell on all the face of the earth4 ,footnote #ach3 ,spiritual officers1 such as elders and overseers1 sit at the upper part of the ,meeting-house4 ,the ,quaker ministers are not distinguishable1 when in their places of worship1 by their dress4 ,they wear neither black clothes1 nor surplices1 nor gowns1 nor bands4 ,jesus ,christ1 when he preached to the multitude1 is not recorded to have put on a dress different from that which he wore on other occasions4 ,neither do the ,quakers believe that ministers of the church ought1 under the new dispensation1 to be a separate people1 as the ,levites were1 or to be distinguished on account of their office from other men4 ,the ,quakers differ from other ,christians in the rejection of psalmody1 as a service of the church4 ,if persons feel themselves so influenced in their private devotions1 #acithat they can sing1 as the ,apostle says1 with the spirit and the understanding1 or can sing#adj and make melody in their hearts to the ,lord1 the ,quakers have no objection to this as an act of worship4 ,but they conceive that music and psalmody1 though they might have been adapted to the ceremonial religion of the ,jews1 are not congenial with the new dispensation that has followed2 because this dispensation requires1 that all worship should be performed in spirit and in truth4 ,it requires that no act of religion should take place1 unless the spirit influences an utterance1 and that no words should be used1 except they are in unison with the heart4 ,now this coincidence of spiritual impulse and feeling with this act1 is not likely to happen1 in the opinion of the ,quakers1 with public psalmody4 ,it is not likely that all in the congregation will be impelled1 in the same moment1 to a spiritual song1 or that all will be in the state of mind or spirit which the words of the psalm describe4 ,thus how few will be able to sing truly with ,david1 if the following verse should be brought before them3 ,as the hart panteth after the water-brooks1 so panteth my soul after thee1 ,o ,god4 ,to this it may be added1 that where men think about musical harmony or vocal tunes in their worship1 the amusement of the creature will be so mixed with it1 that it cannot be a pure oblation of the ,spirit1 and that those who think they can please the ,divine ,being by musical instruments1 or the varied modulations of their own voices1 must look upon him as a ,being with corporeal organs1 sensible1 like a man1 of fleshly delights1 and not as a ,spirit1 who can only be pleased with the worship that is in spirit and in truth4 ,footnote #aci3 #a ,cor4 #ad4 #ae4 ,footnote #adj3 ,ephes4 #e4 #ai4 ,the ,quakers reject also the consecration and solemnization of particular days and times4 ,as the ,jews1 when they became ,christians1 were enjoined by the ,apostle ,paul1 not to put too great a value upon days1#ada and months1 and times1 and years2 so the ,quakers think it their duty as ,christians to attend to the same injunction4 ,they never meet upon saints days1 as such1 that is1 as days demanding the religious assemblings of men1 more than others2 first1 because they conceive this would be giving into popish superstition2 and secondly1 because these days were originally the appointment of men and not of ,god1 and no human appointment1 they believe1 can make one day holier than another4 ,footnote #ada3 ,gal4 #d4 #aj4 ,for the latter reason also they do not assemble for worship on those days which their own government1 though they are greatly attached to it1 appoint as fasts4 ,they are influenced also by another reason in this latter case4 ,they conceive as religion is of a spiritual nature1 and must depend upon the spirit of ,god1 that true devotion cannot be excited for given purposes or at a given time4 ,they are influenced again by the consideration1 that the real fast is of a different nature from that required4 #adb ,is not this the fast1 says ,isaiah1 that ,i have chosen1 to loose the bands of wickedness1 to undo the heavy burdens1 and to let the oppressed go free1 and that ye break every yoke8 ,is it not to deal thy bread to the hungry1 and that thou bring the poor that are cast out1 to thy house8 ,when thou seest the naked1 that thou cover him1 and that thou hide not thyself from thy own flesh8 ,this the ,quakers believe to be the true fast1 and not the work of a particular day1 but to be the daily work of every real ,christian4 ,footnote #adb3 ,isaiah #eh4 #f4 #g4 ,indeed no one day1 in the estimation of the ,quakers1 can be made by human appointment either more holy or more proper for worship than another4 ,they do not even believe that the ,jewish ,sabbath1 which was by the appointment of ,god1 continues in ,gospel times1 or that it has been handed down by divine authority as the true ,sabbath for ,christians4 ,all days with the ,quakers are equally holy1 and all equally proper for the worship of ,god4 ,in this opinion they coincide with the ever memorable ,john ,hales4 ,for prayer1 indeed1 says this venerable man1 was the ,sabbath ordained3 yet prayer itself is ,sabbathless1 and admits of no rest1 no intermission at all4 ,if our hands be clean1 we must1 as our ,apostle commands us1 lift them up every where1 at all times1 and make every place a church1 every day a ,sabbath-day1 every hour canonical4 ,as you go to the market2 as you stand in the streets2 as you walk in the fields--in all these places1 you may pray as well1 and with as good acceptance1 as in the church3 for you yourselves are temples of the ,holy ,ghost1 if the grace of ,god be in you1 more precious than any of those which are made with hands4 ,though1 however1 the ,quakers believe no one day in the sight of ,god to be holier than another1 and no one capable of being rendered so by human authority1 yet they think that ,christians ought to assemble for the public worship of ,god4 ,they think they ought to bear an outward and public testimony for ,god2 and this can only be done by becoming members of a visible church1 where they may be seen to acknowledge him publicly in the face of men4 ,they think also1 that the public worship of ,god increases1 as it were1 the fire of devotion1 and enlarges the sphere of spiritual life in the souls of men4 ,god causes the inward life1 says ,barclay1 the more to abound when his children assemble themselves diligently together1 to wait upon him2 so that as iron sharpeneth iron1 the seeing the faces of one another1 when both are inwardly gathered unto the life1 giveth occasion for the life secretly to rise1 and to pass from vessel to vessel3 and as many candles lighted and put in one place1 do greatly augment the light and make it more to shine forth1 so when many are gathered together into the same life1 there is more of the glory of ,god1 and his power appears to the refreshment of each individual2 for that he partakes not only of the light and life raised in himself1 but in all the rest4 ,and therefore ,christ hath particularly promised a blessing to such as assemble in his name1 seeing he will be in the midst of them4 ,for these and other reasons1 the ,quakers think it proper1 that men should be drawn together to the public worship of ,god3 but if so1 they must be drawn together at certain times4 ,now as one day has never been1 in the eyes of the ,quakers1 more desirable for such an object than another1 their ancestors chose the first day in the week1 because the ,apostles had chosen it for the religious assembling of themselves and their followers4 ,and in addition to this1 that more frequent opportunities might be afforded them of bearing their outward testimony publicly for ,god1 and of enlarging the sphere of their spiritual life1 they appointed a meeting on one other day in the week in most places1 and two in some others1 for the same purpose4 ,,chap4 ,,xiii4 ,miscellaneous particularities--,quakers careful about the use of such words as relate to religion--,never use the words original sin--nor word of ,god1 for the scriptures--,nor the word ,trinity--,never pry into the latter mystery--,believe in the manhood and divinity of ,jesus ,christ--,also in a resurrection1 but sever attempt to fathom that subject--,make little difference between sanctification and justification--- ,their ideas concerning the latter4 ,the ,quakers are remarkably careful1 both in their conversation and their writings1 on religious subjects1 as to the terms which they use4 ,they express scriptural images or ideas1 as much as may be1 by scriptural terms4 ,by means of this particular caution1 they avoid much of the perplexity and many of the difficulties which arise to others1 and escape the theological disputes which disturb the rest of the ,christian world4 ,the ,quakers scarcely ever utter the words original sin1 because they never find them in use in the sacred writings4 ,the scriptures are usually denominated by ,christians the word of ,god4 ,though the ,quakers believe them to have been given by divine inspiration1 yet they reject this term4 ,they apprehend that ,christ is the word of ,god4 ,they cannot therefore consistently give to the scriptures1 however they reverence them1 that name which ,st4 ,john the ,evangelist gives exclusively to the ,son of ,god4 ,neither do they often make use of the word ,trinity4 ,this expression they can no where find in the sacred writings4 ,this to them is a sufficient warrant for rejecting it4 ,they consider it as a term of mere human invention1 and of too late a date to claim a place among the expressions of primitive ,christianity4 ,for they find it neither in ,justin ,martyr1 nor in ,irenaeus1 nor in ,tertullian1 nor in ,origen1 nor in the ,fathers of the three first centuries of the church4 ,and as they seldom use the term1 so they seldom or never try1 when it offers itself to them1 either in conversation or in books1 to fathom its meaning4 ,they judge that a curious inquiry into such high and speculative things1 though ever so great truths in themselves1 tends little to ,godliness1 and less to peace2 and that their principal concern is with that only which is clearly revealed1 and which leads practically to holiness of life4 ,consistently with this judgment1 we find but little said respecting the ,trinity by the ,quaker writers4 ,it is remarkable that ,barclay in the course of his apology1 takes no notice of this subject4 ,william ,penn seems to have satisfied himself with refuting what he considered to be a gross notion1 namely1 that of three persons in the ,trinity4 ,for after having shown what the ,trinity was not1 he no where attempts to explain what he conceived it to be4 ,he says only1 that he acknowledges a ,father1 a ,word1 and a ,holy ,spirit1 according to the scriptures1 but not according to the notions of men2 and that these ,three are truly and properly ,one1 of one nature as well as will4 ,isaac ,pennington1 an ancient ,quaker1 speaks thus3 ,that the three are distinct1 as three several beings or persons1 the ,quakers no where read in the scriptures2 but they read in them that they are one4 ,and thus they believe their being to be one1 their life one1 their light one1 their wisdom one1 their power one4 ,and he that knoweth and seeth any one of them1 knoweth and seeth them1 all1 according to that saying of ,christ to ,philip1 ',he that hath seen me1 hath seen the ,father4' ,john ,crook1 another ancient writer of this society1 in speaking of the ,trinity1 says1 that the ,quakers acknowledge one ,god1 the ,father of ,jesus ,christ1 witnessed within man only by the spirit of truth2 and these three are one1 and agree in one2 and he that honours the ,father1 honours the ,son that proceeds from him2 and he that denies the ,spirit1 denies both the ,father and the ,son4 ,but nothing farther can be obtained from this author on this subject4 ,henry ,tuke1 a modern writer among the ,quakers1 and who published an account of the principles of the society only last year1 says also little upon the point before us4 ,this belief1 says he1 in the ,divinity of the ,father1 the ,son1 and the ,holy ,spirit1 induced some of the teachers in the ,christian church1 about three hundred years after ,christ1 to form a doctrine1 to which they gave the name of ,trinity2 but1 in our writings we seldom make use of this term1 thinking it best1 on such a subject1 to keep to scriptural expressions1 and to avoid those disputes which have since perplexed the ,christian world1 and led into speculations beyond the power of human abilities to decide4 ,if we consider that we ourselves are composed of a union of body1 soul1 and spirit1 and yet cannot determine how even these are united2 how much less may we expect perfect clearness on a subject1 so far above our finite comprehension1 as that of the ,divine ,nature8 ,the ,quakers believe1 that ,jesus ,christ was man1 because he took flesh1 and inhabited the body prepared for him1 and was subject to human infirmities2 but they believe also in his ,divinity1 because he was the word4 ,they believe also in the doctrine of the resurrection of the dead1 as connected with the ,christian religion4 ,in explaining our belief of this doctrine1 says ,henry ,tuke1 we refer to the fifteenth chapter of the first epistle to the ,corinthians4 ,in this chapter is clearly laid down the resurrection of a body1 though not of the same body that dies4 ,there are celestial bodies1 and there are bodies terrestrial2 but the glory of the celestial is one1 and the glory of the terrestrial is another4 ,so also is the resurrection of the dead3 ,it is sown a natural body1 it is raised a spiritual body3 there is a natural body1 and there is a spiritual body4 ,now this ,i say1 brethren1 that flesh and blood cannot inherit the kingdom of ,god2 neither doth corruption inherit incorruption4 ,here we rest our belief in this mystery1 without desiring to pry into it beyond what is revealed to us2 remembering that secret things belong unto the ,lord our ,god2 but those things which are revealed1 belong unto us and to our children4 ,the ,quakers make but little difference1 and not such as many other ,christians do1 between sanctification and justification4 ,faith and works1 says ,richard ,claridge1 are both concerned in our complete justification4--,whosoever is justified1 he is also in measure sanctified2 and as far as he is sanctified1 so far is he justified1 and no farther4 ,but the justification ,i now speak of1 is the making of us just or righteous by the continual help1 work1 and operation of the ,holy ,spirit4--,and as we wait for the continual help and assistance of his ,holy ,spirit1 and come to witness the effectual working of the same in ourselves1 so we shall experimentally find1 that our justification is proportionable to our sanctification2 for as our sanctification goes forward1 which is always commensurate to our faithful obedience to the manifestation1 influence1 and assistance1 of the grace1 light1 and spirit of ,christ1 so shall we also feel and perceive the progress of our justification4 ,the ideas of the ,quakers1 as to justification itself1 cannot be better explained than in the words of ,henry ,tuke before quoted3 ,so far as remissions of sins1 and a capacity to receive salvation1 are parts of justification1 we attribute it to the sacrifice of ,christ2 ,in whom we have redemption through his blood1 the forgiveness of sins1 according to the riches of his grace4 ,but when we consider justification as a state of divine favour and acceptance1 we ascribe it1 not simply either to faith or works1 but to the sanctifying operation of the spirit of ,christ1 from which living faith and acceptable works alone proceed2 and by which we may come to know1 that the spirit itself beareth witness with our spirits1 that we are the children of ,god4 ,in attributing our justification1 through the grace of ,god in ,christ ,jesus1 to the operation of the ,holy ,spirit1 which sanctifies the heart and produces the work of regeneration1 we are supported by the testimony of the ,apostle ,paul1 who says1 ,not by works of righteousness which we have done1 but of his mercy he saved us1 by the washing of regeneration1 and renewing of the ,holy ,ghost4 ,again--,but ye are washed1 but ye are sanctified1 but ye are justified1 in the name of the ,lord ,jesus1 and by the spirit of our ,god4 ,by this view of the doctrine of justification1 we conceive the apparently different sentiments of the ,apostles ,paul and ,james are reconciled4 ,neither of them say that faith alone1 or works alone1 are the cause of our being justified2 but as one of them asserts the necessity of faith1 and the other of works1 for effecting this great object1 a clear and convincing proof is afforded1 that both contribute to our justification2 and that faith without works1 and works without faith1 are equally dead4 ,,chap4 ,,xiv4 ,quakers reject ,baptism and the ,lord's ,supper--,much censured far it--,indulgence solicited for them on account of the difficulties connected with these subjects--,christian ,religion spiritual--,jewish types to be abolished--,different meanings of the word ,baptise--,disputes concerning the mode of ,baptism--,concerning also the nature and constitution of the ,supper--,concerning also the time and manner of its celebration --,this indulgence also proper1 because the ,quakers give it to others1 who differ from them as a body on the subject of ,religion4 ,the ,quakers1 among other particularities1 reject the application of water-baptism1 and the administration of the ,sacrament of the ,supper1 as ,christian rites4 ,these ordinances have been considered by many as so essentially interwoven with ,christianity1 that the ,quakers1 by rejecting the use of them1 have been denied to be ,christians4 ,but whatever may be the difference of opinion between the world and the ,quakers1 upon these subjects1 great indulgence is due to the latter on this occasion4 ,people have received the ordinances in question from their ancestors4 ,they have been brought up to the use of them4 ,they have seen them sanctioned by the world4 ,finding their authority disputed by a body of men1 who are insignificant as to numbers1 when compared with others1 they have let loose their censure upon them1 and this without any inquiry concerning the grounds of their dissent4 ,they know perhaps nothing of the obstinate contentious2 nothing of the difficulties which have occurred2 and nothing of those which may still be started on these subjects4 ,i shall state therefore a few considerations by way of preface1 during which the reader will see1 that objections both fair and forcible may be raised by the best disposed ,christians1 on the other side of the question2 that the path is not so plain and easy as he may have imagined it to be2 and that if the ,quakers have taken a road different from himself on this occasion1 they are entitled to a fair hearing of all they have to say in their defence1 and to expect the same candour and indulgence which he himself would have claimed1 if1 with the best intentions1 he had not been able to come to the same conclusion1 on any given point of importance1 as had been adopted by others4 ,let me then ask1 in the first place1 what is the great characteristic of the religion we profess8 ,if we look to divines for an answer to this question1 we may easily obtain it4 ,we shall find some of them in their sermons speaking of circumcision1 baptismal washings and purifications1 new moons1 feasts of the passover and unleavened bread1 sacrifices1 and other rites4 ,we shall find them dwelling on these as constituent parts of the religion of the ,jews4 ,we shall find them immediately passing from thence to the religion of ,jesus ,christ4 ,here all is considered by them to be spiritual4 ,devotion of the heart is insisted upon as that alone which is acceptable to ,god4 ,if ,god is to be worshipped1 it is laid down as a position1 that he is to be worshipped in spirit and in truth4 ,we shall find them also1 in other of their sermons1 but particularly in those preached after the reformation1 stating the advantages obtained by that event4 ,the ,roman ,catholic system is here considered by them to be as ceremonial as that of the ,jews4 ,the ,protestant is held out as of a more spiritual nature1 and as more congenial therefore with the spirit of the gospel4 ,but what is this but a confession1 in each case1 that in proportion as men give up ceremonies and become spiritual in their worship1 their religion is the best1 or that spirituality is the grand characteristic of the religion of ,jesus ,christ8 ,now there immediately arises a presumption1 if spirituality of feeling had been intended as the characteristic of any religion1 that no ceremonious ordinances would have been introduced into it4 ,if1 again1 ,i were to make an assertion to divines1 that ,jesus ,christ came to put an end to the ceremonial parts of the ,jewish law1 and to the types and shadows belonging to the ,jewish dispensation1 they would not deny it4 ,but baptism and the supper were both of them outward ,jewish ceremonies1 connected with the ,jewish religion4 ,they were both of them types and shadows1 of which the antetypes and substances had been realized at the death of ,christ4 ,and therefore a presumption arises again1 that these were not intended to be continued4 ,and that they were not intended to be continued1 may be presumed from another consideration4 ,for what was baptism to any but a ,jew8 ,what could a ,gentile have understood by it8 ,what notion could he have formed1 by means of it1 of the necessity of the baptism of ,christ8 ,unacquainted with purifications by water as symbols of purification of heart1 he could never have entered1 like a ,jew1 into the spiritual life of such an ordinance4 ,and similar observations may be made with respect to the ,passover-,supper4 ,a ,gentile could have known nothing1 like a ,jew1 of the meaning of this ceremony4 ,he could never have seen in the ,paschal ,lamb any type of ,christ1 or in the deliverance of the ,israelites from ,egyptian bondage1 any type of his own deliverance from sin1 so clearly or so feelingly as if the facts and customs had related to his own history1 or as if he had been trained to the connexion by a long series of prophecies4 ,in short1 the passover could have had but little meaning to him4 ,from these circumstances1 therefore1 there would be reason to conclude1 that these ceremonies were not to be continued1 at least to any but ,jews2 because they were not fitted to the knowledge1 the genius1 or the condition of the ,gentile world4 ,but1 independently of these difficulties1 which arise from a general view of these ordinances as annexed to a religion which is confessed to be spiritual1 others arise from a particular view of each4 ,on the subject of baptism1 there is ground for argument1 as to the meaning of the word baptize4 ,this word1 in consequence of its representation of a watery ceremony1 is usually connected with water in our minds4 ,but it may also1 very consistently1 be connected even with fire4 ,its general meaning is to purify4 ,in this sense many understand it4 ,and those who do1 and who apply it to the great command of ,jesus to his disciples1 think they give a better interpretation of it1 than those who connect it with water4 ,for they think it more reasonable that the ,apostles should have been enjoined to go into all nations1 and to endeavour to purify the hearts of individuals by the spirit and power of their preaching1 from the dross of ,heathen notions1 and to lead them to spirituality of mind by the inculcation of ,gospel principles1 than to dip them under water1 as an essential part of their new religion4 ,but on a supposition that the word baptize should signify to immerse1 and not to purify1 another difficulty occurs2 for1 if it was thought proper or necessary that persons should be initiated into ,christianity by water-baptism1 in order to distinguish their new state from that of the ,jews or ,heathens1 who then surrounded them1 it seems unnecessary for the children of ,christian parents1 who were born in a ,christian community1 and whose ancestors for centuries have professed the ,christian name4 ,nor is it to be considered as any other than a difficulty that the ,christian world have known so little about water-baptism1 that they have been divided as to the right manner of performing it4 ,the eastern and western churches differed early upon this point1 and ,christians continue to differ upon it to the present day2 some thinking that none but adults2 others1 that none but infants should be baptised3 some1 that the faces only of the baptized should be sprinkled with water2 others1 that their bodies should be immersed4 ,on the subject of the sacrament of supper1 similar difficulties have occurred4 ,jesus ,christ unquestionably permitted his disciples to meet together in remembrance of their last supper with him4 ,but it is not clear1 that this was any other than a permission to those who were present1 and who had known and loved him4 ,the disciples were not ordered to go into all nations1 and to enjoin it to their converts to observe the same ceremony4 ,neither did the ,apostles leave any command by which it was enjoined as an ordinance of the ,christian church4 ,another difficulty which has arisen on the subject of the supper1 is1 that ,christians seem so little to have understood the nature of it1 or in what it consisted1 that they have had1 in different ages1 different views1 and encouraged different doctrines concerning it4 ,one has placed it in one thing1 and another in another4 ,most of them1 again1 have attempted in their explanation of it1 to blend the enjoyment of the spiritual essence with that of the corporeal substance of the body and blood of ,christ1 and thus to unite a spiritual with a ceremonial exercise of religion4 ,grasping1 therefore1 at things apparently irreconcilable1 they have conceived the strangest notions2 and1 by giving these to the world1 they have only afforded fuel for contention among themselves and others4 ,in the time of the ,apostles1 it was the custom of converted persons1 grounded on the circumstances that passed at the supper of the passover1 to meet in religious communion4 ,they used1 on these occasions1 to break their bread1 and take their refreshment and converse together4 ,the object of these meetings was to imitate the last friendly supper of ,jesus with his disciples1 to bear a public memorial of his sufferings and his death1 and to promote their love for one another4 ,but this custom was nothing more1 as far as evidence can be had1 than that of a brotherly breaking of bread together4 ,it was no sacramental eating4 ,neither was the body of ,jesus supposed to be enjoyed1 nor the spiritual enjoyment1 of it to consist in the partaking of this outward feast4 ,in process of time1 after the days of the ,apostles1 when this simple custom had declined1 we find another meeting of ,christians1 in imitation of that at the passover supper1 at which both bread and wine were introduced4 ,this different commemoration of the same event had a new name given to it2 for it was distinguished from the other by the name of ,eucharist4 ,alexander1 the seventh bishop of ,rome1 who introduced holy water both into houses and churches for spiritual purposes1 made some alterations in the ingredients of the ,eucharist1 by mixing water with the wine1 and by substituting unleavened for common bread4 ,in the time of ,irenaeus and ,justin the ,martyr1 we find an account of the ,eucharist as it was then thought of and celebrated4 ,great stress was then laid upon the bread and wine as a holy and sacramental repast3 prayers were made that the ,holy ,ghost would descend into each of these substances4 ,it was believed that it did so descend2 and that as soon as the bread and wine perceived it1 the former operated virtually as the body1 and the latter as the blood of ,jesus ,christ4 ,from this time the bread was considered to have great virtues2 and on this latter account1 not only children1 but sucking infants1 were admitted to this sacrament4 ,it was also given to persons on the approach of death4 ,and many afterwards1 who had great voyages to make at sea1 carried it with them to preserve them both from temporal and spiritual dangers4 ,in the twelfth century1 another notion1 a little modified from the former1 prevailed on this subject2 which was1 that consecration by a ,priest had the power of abolishing the substance of the bread1 and of substituting the very body of ,jesus ,christ4 ,this was called the doctrine of ,transubstantiation4 ,this doctrine appeared to ,luther1 at the dawn of the reformation1 to be absurd2 and he was of opinion that the sacrament consisted of the substance of ,christ's body and blood1 together with the substance of the bread and wine2 or1 in other words1 that the substance of the bread remained1 but the body of ,christ was inherent in it1 so that both the substance of the bread and of the body and blood of ,christ was there also4 ,this was called the doctrine of ,consubstantiation1 in contradiction to the former4 ,calvin again considered the latter opinion erroneous3 he gave it out that the bread was not actually the body of ,jesus ,christ1 nor the wine his blood2 but that both his body and blood were sacramentally received by the faithful1 in the use of the bread and wine4 ,calvin1 however1 confessed himself unable to explain even this his own doctrine4 ,for he says1 if it be asked me how it is1 that is1 how believers sacramentally receive ,christ's body and blood8 ,i shall not be ashamed to confess1 that it is a secret too high for me to comprehend in my spirit1 or explain in words4 ,but independently of the difficulties which have arisen from these different notions concerning the nature and constitution of the ,lord's supper1 others have arisen concerning the time and the manner of the celebration of it4 ,the ,christian churches of the east1 in the early times1 justifying themselves by tradition and the custom of the passover1 maintained that the fourteenth day of the month ,nissan ought to be observed as the day of the celebration of this feast1 because the ,jews were commanded to kill the ,paschal ,lamb on that day4 ,the western1 on the other hand1 maintained the authority of tradition and the primitive practice1 that it ought to be kept on no other day than that of the resurrection of ,jesus ,christ4 ,disputes again of a different complexion agitated the ,christian world upon the same subject4 ,one church contended that the leavened1 another that unleavened bread only should be used upon this occasion3 others contended1 whether the administration of this sacrament should be by the hands of the clergy only3 others1 whether it should not be confined to the sick3 others1 whether it should be given to the young and mature promiscuously3 others1 whether it should be received by the communicant standing1 sitting1 or kneeling1 or as the ,apostles received it3 and others1 whether it should be administered in the night time as by our ,saviour1 or whether in the day1 or whether only once1 as at the passover1 or whether oftener in the year4 ,another difficulty1 but of a different nature1 has occurred with respect to the ,lord's supper4 ,this has arisen from the circumstance1 that other ceremonies were enjoined by our ,saviour in terms equally positive as this1 but which most ,christians1 notwithstanding1 have thought themselves at liberty to reject4 ,among these the washing of feet is particularly to be noticed4 ,this custom was of an emblematic nature4 ,it was enjoined at the same time as that of the ,lord's supper1 and on the same occasion4 ,but it was enjoined in a more forcible and striking manner4 ,the ,sandimanians1 when they rose into a society1 considered the injunction for this ordinance to be so obligatory1 that they dared not dispense with it2 and therefore1 when they determined to celebrate the supper1 they determined that the washing of feet should be an ordinance of their church4 ,most other ,christians1 however1 have dismissed the washing of feet from their religious observance4 ,the reason given has principally been1 that it was an eastern custom1 and therefore local4 ,to this the answer has been1 that the passover1 from whence the ,lord's supper is taken1 was an eastern custom also1 but that it was much more local4 ,travellers of different nations had their feet washed for them in the east4 ,but none but those of the circumcision were admitted to the passover-supper4 ,if1 therefore1 the injunction relative to the washing of feet1 be equally strong with that relative to the celebration of the supper1 it has been presumed1 that both ought to have been retained2 and1 if one has been dispensed with on account of its locality1 that both ought to have been discarded4 ,that the washing of feet was enjoined much more emphatically than the supper1 we may collect from ,barclay1 whose observations upon it ,i shall transcribe on this occasion4 ,but to give a farther evidence1 says he1 how these consequences have not any bottom from the practice of that ceremony1 nor from the words following1 ',do this in remembrance of me1' let us consider another of the like nature1 as it is at length expressed by ,john4 #adc ',jesus riseth from supper and laid aside his garments1 and took a towel1 and girded himself3 after that1 he poureth water into a bason1 and began to wash the disciples' feet1 and to wipe them with the towel wherewith he was girded4 ,peter said unto him1 ,thou shalt never wash my feet4 ,jesus answered him4 ,if ,i wash thee not1 thou hast no part with me4 ,so after he had washed their feet1 he said1 ,know ye what ,i have done to you8 ,if ,i then1 your ,lord and master1 have washed your feet1 ye also ought to wash one another's feet3 for ,i have given you an example1 that ye should do as ,i have done to you4' ,as to which let it be observed1 continues ,barclay1 that ,john relates this passage to have been done at the same time with the other of breaking bread2 both being done the night of the passover1 after supper4 ,if we regard the narration of this1 and the circumstances attending it1 it was done with far more solemnity1 and prescribed far more punctually and particularly1 than the former4 ,it is said only1 'as he was eating he took bread2' so that this would seem to be but an occasional business3 but here 'he rose up1 he laid by his garments1 he girded himself1 he poured out the water1 he washed their feet1 he wiped them with a towel4' ,he did this to all of them2 which are circumstances surely far more observable than those noted in the other4 ,the former was a practice common among the ,jews1 used by all masters of families1 upon that occasion2 but this1 as to the manner1 and person acting it1 to wit1 for the master to rise up1 and wash the feet of his servants and disciples1 was more singular and observable4 ,in the breaking of bread and giving of wine1 it is not pleaded by our adversaries1 nor yet mentioned in the text1 that he particularly put them into the hands of all2 but breaking it1 and blessing it1 gave it the nearest1 and so they from hand to hand4 ,but here it is mentioned1 that he washed not the feet of one or two1 but of many4 ,he saith not in the former1 that if they do not eat of that bread1 and drink of that wine1 that they shall be prejudiced by it2 but here he says expressly to ,peter1 that 'if he wash him not1 he hath no part with him2' which being spoken upon ,peter's refusing to let him wash his feet1 would seem to import no less1 than not the continuance only1 but even the necessity of this ceremony4 ,in the former1 he saith as it were passingly1 ',do this in remembrance of me3' but here he sitteth down again2 he desires them to consider what he hath done2 tells them positively 'that as he hath done to them1 so ought they to do to one another3' and yet again he redoubles that precept1 by telling them1 'that he has given them an example1 that they should do so likewise4' ,if we respect the nature of the thing1 it hath as much in it as either baptism or the breaking of the bread2 seeing it is an outward element of a cleansing nature1 applied to the outward man1 by the command and the example of ,christ1 to signify an inward purifying4 ,i would willingly propose this seriously to men1 that will be pleased to make use of that reason and understanding that ,god hath given them1 and not be imposed upon1 nor abused by the custom or tradition of others1 whether this ceremony1 if we respect either the time that it was appointed in1 or the circumstances wherewith it was performed1 or the command enjoining the use of it1 hath not as much to recommend it for a standing ordinance of the ,gospel1 as either water-baptism1 or bread and wine1 or any other of that kind8 ,i wonder then1 what reason the ,papists can give1 why they have not numbered it among their sacraments1 except merely ,voluntas ,ecclesiae et ,traditio ,patrum1 that is1 the ,tradition of the ,fathers1 and the ,will of the ,church4 ,footnote #adc3 ,john #ac4 #c4 c4 ,the reader will see by this time1 that1 on subjects which have given rise to such controversies as baptism and the ,lord's supper have now been described to have done1 people may be readily excused1 if they should entertain their own opinions about them1 though these may be different from those which are generally received by the world4 ,the difficulties indeed1 which have occurred with respect to these ordinances1 should make us tender of casting reproach upon others1 who should differ from ourselves concerning them4 ,for when we consider1 that there is no one point connected with these ordinances1 about which there has not been some dispute2 that those who have engaged in these disputes1 have been men of equal learning and piety2 that all of them have pleaded primitive usage1 in almost all cases1 in behalf of their own opinions2 and that these disputes are not even now1 all of them1 settled2 who will take upon him to censure his brother either for the omission or the observance of one or the other rite8 ,and let the ,quakers1 among others1 find indulgence from their countrymen for their opinions on these subjects4 ,this indulgence they have a right to claim from the consideration1 that they themselves never censure others of other denominations on account of their religion4 ,with respect to those who belong to the society1 as the rejection of these ceremonies is one of the fundamentals of ,quakerism1 it is expected that they should be consistent with what they are considered to profess4 ,but with respect to others1 they have no unpleasant feelings towards those who observe them4 ,if a man believes that baptism is an essential rite of the ,christian church1 the ,quakers would not judge him if he were to go himself1 or if he were to carry his children1 to receive it4 ,and if1 at the communion table1 he should find his devotion to be so spiritualized1 that1 in the taking of the bread and wine1 he really and spiritually discerned the body and blood of ,christ1 and was sure that his own conduct would he influenced morally by it1 they would not censure him for becoming an attendant at the altar4 ,in short1 the ,quakers do not condemn others for their attendances on these occasions4 ,they only hope1 that as they do not see these ordinances in the same light as others1 they may escape censure1 if they should refuse to admit them among themselves4 ,,chap4 ,,xv4 ,,sect4 ,i4 ,baptism--,two baptisms--,that of ,john and of ,christ--,that of ,john was by water1 a ,jewish ordinance1 and used preparatory to religious conversion and worship--,hence ,john used it as preparatory to conversion to ,christianity--,jesus submitted to it to fulfil all righteousness--,others as to a baptism to repentance--,but it was not initiative into the ,christian church1 but belonged to the ,old ,testament--,nor was ,john under the ,gospel1 but under the law4 ,i come now to the arguments which the ,quakers have to offer for the rejection of the use of baptism and of the sacrament of the supper2 and first for that of the use of the former rite4 ,two baptisms are recorded in scripture--the baptism of ,john1 and the baptism of ,christ4 ,the baptism of ,john was by water1 and a ,jewish ordinance4 ,the washing of garments and of the body1 which were called baptisms by the ,ellenistic ,jews1 were enjoined to the ,jewish nation1 as modes of purification from legal pollutions1 symbolical of that inward cleansing of the heart1 which was necessary to persons before they could hold sacred offices1 or pay their religions homage in the temple1 or become the true worshippers of ,god4 ,the ,jews1 therefore1 in after times1 when they made proselytes from the ,heathen nations1 enjoined these the same customs as they observed themselves4 ,they generally circumcised1 at least the proselytes of the covenant1 as a mark of their incorporation into the ,jewish church1 and they afterwards washed them with water or baptized them1 which was to be a sign to them of their having been cleansed from the filth of idolatry1 and an emblem of their fitness1 in case of a real cleansing1 to receive the purer precepts of the ,jewish religion1 and to walk in newness of life4 ,baptism therefore was a ,jewish ordinance1 used on religious occasions3 and therefore ,john1 when he endeavoured by means of his preaching to prepare the ,jews for the coming of the ,messiah1 and their minds for the reception of the new religion1 used it as a symbol of the purification of heart1 that was necessary for the dispensation which was then at hand4 ,he knew that his hearers would understand the meaning of the ceremony4 ,he had reason also to believe1 that on account of the nature of his mission1 they would expect it4 ,hence the ,sanhedrim1 to whom the cognizance of the legal cleansings belonged1 when they were informed of the baptism of ,john1 never expressed any surprise at it1 as a now1 or unusual1 or improper custom4 ,they only found fault with him for the administration of it1 when he denied himself to be either ,elias or ,christ4 ,it was partly upon one of the principles that have been mentioned1 that ,jesus received the baptism of ,john4 ,he received it as it is recorded1 because thus it became him to fulfil all righteousness4 ,by the fulfilling of righteousness is meant the fulfilling of the ordinances of the law1 or the customs required by the ,mosaic dispensation in particular cases4 ,he had already undergone circumcision as a ,jewish ordinance1 and he now submitted to baptism4 ,for as ,aaron and his ,sons were baptized previously to the taking upon them of the office of the ,jewish priesthood1 so ,jesus was baptized by ,john previously to his entering upon his own ministry1 or becoming the high priest of the ,christian dispensation4 ,but though ,jesus ,christ received the baptism of ,john1 that he might fulfil all righteousness1 others received it as the baptism of repentance from sins1 that they might be able to enter the kingdom that was at hand4 ,this baptism1 however1 was not initiative into the ,christian church4 ,for the ,apostles rebaptized some who had been baptized by ,john4 ,those1 again1 who received the baptism of ,john1 did not profess faith in ,christ1 ,john again1 as well as his doctrines1 belonged to the ,old ,testament4 ,he was no minister under the new dispensation1 but the last prophet under the law4 ,hence ,jesus said1 that though none of the prophets were greater than ,john the baptist1 yet he that is least in the kingdom of ,heaven is greater than he4 ,neither did he ever hear the ,gospel preached2 for ,jesus did not begin his ministry till ,john had been put into prison1 where he was beheaded by the orders of ,herod4 ,john1 in short1 was with respect to ,jesus1 what ,moses was with respect to ,joshua4 ,moses1 though he conducted to the promised land1 and was permitted to see it from ,mount ,nebo1 yet never entered it1 but gave place to ,joshua1 whose name1 like that of ,jesus1 signifies a ,saviour4 ,in the same manner ,john conducted to ,jesus ,christ4 ,he saw him once with his own eyes1 but he was never permitted1 while alive1 to enter into his spiritual kingdom4 ,,sect4 ,,ii4 ,second baptism1 or that of ,christ--,this the baptism of the gospel--,this distinct from the former in point of time2 and in nature and essence--,as that of ,john was outward1 so this was to be inward and spiritual--,it was to cleanse the heart--and was to be capable of making even the ,gentiles the seed of ,abraham--,this distinction of watery and spiritual baptism pointed out by ,jesus ,christ--by ,st4 ,peter--and by ,st4 ,paul4 ,the second baptism1 recorded in the scriptures1 is that of ,christ4 ,this may be called the baptism of the ,gospel1 in contradistinction to the former1 which was that of the law4 ,this baptism is totally distinct from the former4 ,john himself said1#add ,i indeed baptize you with water unto repentance2 but he that cometh after me1 is mightier than ,i1 whose shoes ,i am not worthy to bear4 ,he shall baptize you with the ,holy ,ghost1 and with fire4 ,footnote #add3 ,matth4 #c4aa4 ,from these words it appears1 that this baptism is distinct1 in point of time1 from the former2 for it was to follow the baptism of ,john3 and secondly1 in nature and essence2 for whereas that of ,john was by water1 this was to be by the spirit4 ,this latter distinction is insisted upon by ,john in other places4 ,for when he was questioned by the ,pharisees #ade why he baptized1 if he was not that ,christ1 nor ,ellas1 nor that prophet1 he thought it a sufficient excuse to say1 ,i baptize with water2 that is1 ,i baptize with water only2 ,i use only an ancient ,jewish custom2 ,i do not intrude upon the office of ,christ1 who is coming after me1 or pretend to his baptism of the spirit4 ,we find also1 that no less than three times in eight verses1 when he speaks of his own baptism1 he takes care to add to it the word #adf water1 to distinguish it from the baptism of ,christ4 ,footnote #ade3 ,john #a4 #be ,footnote #adf3 ,john #a from #be to #cd4 ,as the baptism of ,john cleansed the body from the filth of the flesh1 so that of ,christ was really to cleanse the soul from the filth of sin4 ,thus ,john1 speaking of ,jesus ,christ1 in allusion to this baptism1 says1#adg whose fan is in his hand1 and he will thoroughly purge his floor1 and gather his wheat into his garner1 but he will burn up the chaff with unquenchable fire4 ,by this he insinuated1 that in the same manner as the farmer1 with the fan in his hand1 winnows the corn1 and separates the light and bad grains from the heavy and the good1 and in the same manner as the fire afterwards destroys the chaff1 so the baptism of ,christ1 for which he was preparing them1 was of an inward and spiritual nature1 and would effectually destroy the light and corrupt affections1 and thoroughly cleanse the floor of the human heart4 ,footnote #adg3 ,mat4 #c4 #ab ,this baptism1 too1 was to be so searching as to be able to penetrate the hardest heart1 and to make even the ,gentiles the real children of ,abraham4#adh ,for think not1 says ,john1 in allusion to the same baptism1 to say within yourselves1 we have ,abraham to our ,father2 for ,i say unto1 you1 that ,god is able of these stones to raise up children unto ,abraham4 ,as if he had said1 ,i acknowledge that you ,pharisees can1 many of you1 boast of relationship to ,abraham by a strict and scrupulous attention to shadowy and figurative ordinances2 that many of you can boast of relationship to him by blood2 and all of you by circumcision4 ,but it does not follow1 therefore1 that you are the children of ,abraham4 ,those only will be able to boast of being his seed1 to whom the fan and fire of ,christ's baptism shall be applied4 ,the baptism of him1 who is to come after me1 and whose kingdom is at hand1 is of that spiritual and purifying nature1 that it will produce effects very different from those of an observance of outward ordinances4 ,it can so cleanse and purify the hearts of men1 that if there are ,gentiles in the most distant lands1 ever so far removed from ,abraham1 and possessing hearts of the hardness of stones1 it can make them the real children of ,abraham in the sight of ,god4 ,footnote #adh3 ,math4 #c4i4 ,this distinction between the watery baptism of ,john1 and the fiery and spiritual baptism of ,christ1 was pointed out by ,jesus ,christ himself2 for1 he is reported to have appeared to his disciples after his resurrection1 and to have commanded them #adi that they should not depart from ,jerusalem1 but wait for the promise of the ,father1 which1 says he1 ye have heard from me4 ,for ,john truly baptized with water1 but ye shall be baptized with the ,holy ,ghost not many days hence4 ,footnote #adi3 ,acts #a4d4 ,saint ,luke also records a transaction which took place1 in which ,peter was concerned1 and on which occasion he first discerned the baptism of ,christ1 as thus distinguished in the words which have been just given4 #aej ,and as ,i began to speak1 says he1 the ,holy ,ghost fell on them1 as on us at the beginning4 ,then remembered ,i the word of the ,lord1 how that he said1 ,john1 indeed1 baptised with water1 but ye shall be baptized by the ,holy ,spirit4 ,footnote #aej3 ,acts ,,ii1 #ae1af4 ,a similar distinction is made also by ,st4 ,paul2 for when he found that certain disciples had been baptized only with the baptism of ,john1#aea he laid his hand upon them1 and baptized them again2 but this was with the baptism of the spirit4 ,in his epistle also1 to the ,corinthians1 we find the following expression3#aeb ,for by one spirit are we all baptized unto one body4 ,footnote #aea3 ,acts #ai4 ,footnote #aeb3 ,i ,cor4 #ab1 #ac4 ,,sect4 ,,iii4 ,question is1 which of these turn baptisms is included in the great commission given by ,jesus to his ,apostles1 of baptizing in the name of the ,father1 the ,son1 and the ,holy ,ghost8--,quakers deny it to be that of ,john1 because contrary to the ideas of ,st4 ,peter and ,st4 ,paul--because the object of ,john's baptism had been completed--because it was a type under the law1 and such types were to cease4 ,it appears then that there are two baptisms recorded in ,scripture2 the one1 the baptism of ,john1 the other that of ,christ2 that these are distinct from one another2 and that the one does not include the other1 except he who baptizes with water1 can baptize at the same time with the ,holy ,ghost4 ,now ,st4 ,paul speaks only of#aec one baptism as effectual2 and ,st4 ,peter must mean the same1 when he speaks of the baptism that saveth4 ,the question therefore is1 which of the two baptisms that have been mentioned1 is the one effectual1 or saving baptism8 or1 which of these it is1 that ,jesus ,christ included in his great commission to the ,apostles1 when he commanded them to go and teach all nations1 baptizing them in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost4 ,footnote #aec3 ,eph4 #d4e4 ,the ,quakers say1 that the baptism1 included in this commission1 was not the baptism of ,john4 ,in the first place1 ,st4 ,peter says it was not1 in these words3 #aed ,which sometimes were disobedient1 when once the long suffering of ,god waited in the days of ,noah while the ,ark was preparing1 wherein few1 that is1 eight souls1 were saved by water2#aee whose antetype baptism doth also now save us1 7not the putting away of the filth of the flesh1 but the answer of a good conscience towards ,god17 by the resurrection of ,jesus ,christ4 ,footnote #aed3 #a ,peter #c4 #bj4 #ba ,footnote #aee3 ,antetype is the proper translation1 and not the figure whereunto4 ,the ,apostle states here concerning the baptism that is effectual and saving2 first1 that it is not the putting away of the filth of the flesh1 which is effected by water4 ,he carefully puts those upon their guard1 to whom he writes1 lest they should consider ,john's baptism1 or that of water1 to be the saving one1 to which he alludes2 for1 having made a beautiful comparison between an outward salvation in an outward ark1 by the outward water1 with this inward salvation by inward and spiritual water1 in the inward ark of the ,testament1 he is fearful that his reader should connect these images1 and fancy that water had any thing to do with this baptism4 ,hence he puts his caution in a parenthesis1 thus guarding his meaning in an extraordinary manner4 ,he then shows what this baptism is1 and calls it the answer of a good conscience towards ,god by the resurrection of ,jesus ,christ4 ,in fact1 he states it to be the baptism of ,christ1 which is by the ,spirit4 ,for he maintains1 that he only is truly baptized1 whose conscience is made clear by the resurrection of ,christ in his heart4 ,but who can make the answer of such a conscience1 except the ,holy ,spirit shall have first purified the floor of the heart2 except the spiritual fan of ,christ shall have first separated the wheat from the chaff1 and except his spiritual fire shall have consumed the latter8 ,st4 ,paul makes a similar declaration3 ,for as many of you as have been baptized into ,christ1 have put on ,christ4#aef ,but no man1 the ,quakers say1 merely by being dipped under water1 can put on ,christ1 that is1 his life1 his nature1 his disposition1 his love1 meekness1 and temperance1 and all those virtues which should characterise a ,christian4 ,footnote #aef3 ,galat #c4 #bg4 ,to the same purport are those other words by the same ,apostle3#aeg ,know ye not1 that so many of us as were baptized unto ,jesus ,christ1 were baptized into his death2 that like as ,christ was raised up from the dead by the glory of the ,father1 even so we also should walk in newness of life4 ,and again--#aeh ,buried with him in baptism1 wherein also ye are risen with him1 through the faith of the co-operation of ,god1 who hath raised him from the dead4 ,by these passages the ,apostle ,paul testifies that he alone is truly baptized1 who first dies unto sin1 and is raised up afterwards from sin unto righteousness1 or who is raised up into life with ,christ1 or who so feels the inward resurrection and glory of ,christ in his soul1 that he walks in newness of life4 ,footnote #aeg3 ,rom4 #f4c4d ,footnote #aeh3 ,colos4 #b4ab ,the ,quakers show again1 that the baptism of ,john could not have been included in the great commission1 because the object of ,john's baptism had been completed even before the preaching of ,jesus ,christ4 ,the great object of ,john's baptism1 was to make ,jesus known to the ,jews4 ,john himself declared this to be the object of it4 #aei ,but that he should be made manifest unto ,israel1 therefore am ,i come baptizing with water4 ,this object he accomplished two ways2 first1 by telling all whom he baptized that ,jesus was coming1 and these were the ,israel of that time2 for he is reported to have baptized all ,jerusalem1 which was the metropolis1 and all ,judea1 and all the country round about ,jordan4 ,secondly1 by pointing him out personally4#afj ,this he did to ,andrew1 so that ,andrew left ,john and followed ,jesus4 ,andrew1 again1 made him known to ,simon1 and these to ,philip1 and ,philip to ,nathaniel2 so that by means of ,john1 an assurance was given that ,jesus of ,nazareth was the ,christ4 ,footnote #aei3 ,john #a4ca4 ,footnote #afj3 ,john #a4dj4 ,the ,quakers believe again1 that the baptism of ,john was not included in the great commission1 because it was a type under the law1 and all types and shadows under the law were to cease under the ,gospel dispensation1 or the law of ,christ4 ,the salvation of the ,eight by water1 and the baptism of ,john1 were both types of the baptism of ,christ4 ,john was sent expressly before ,jesus1 baptizing the bodies of men with water1 as a lively image1 as he himself explains it1 of the latter baptizing their souls with the ,holy ,ghost and with fire4 ,the baptism of ,john1 therefore1 was both preparative and typical of that of ,christ4 ,and it is remarked by the ,quakers1 that no sooner was ,jesus baptized by ,john with water in the type1 than he was1 according to all the ,evangelists1 baptized by the #afa ,holy ,ghost in the antetype4 ,no sooner did he go up out of the water1 than ,john saw the ,heavens opened1 and the spirit of ,god descending like a dove1 and lighting upon him4 ,it was this baptism of ,jesus in the antetype which occasioned ,john to know him personally1 and enabled him to discover him to others4 ,the baptism of ,john1 therefore1 being a type or figure under the law1 was to give way1 when the antetype or substance became apparent4 ,and that it was to give way in its due time1 is evident from the confession of ,john himself4 ,for on a question which arose between some of ,john's disciples and the ,jews about purifying1 and on a report spread abroad1 that ,jesus had begun to baptize1 ,john says1 #afb ,he 7,jesus7 must increase1 but ,i must decrease4--,this confession of ,john accords also with the following expressions of ,st4 ,paul3 #afc ,the ,holy ,ghost this signifying1 that the way into the ,holiest of all was not yet made manifest1 while as the first tabernacle was yet standing1 which was a figure for the time then present1--which stood only in meats and drinks1 and divers washings1 and carnal ordinances imposed on them until the time of reformation4 ,footnote #afa3 ,mat4 #c4 #af4--,mark #a4 #aj4 ,footnote #afb3 ,john #c4 #cj4 ,footnote #afc3 ,heb4 #i4 #h4 #i4 #aj4 ,,sect4 ,,iv4 ,quakers show that the baptism1 included in the great commission1 which appears not to be the baptism of ,john1 is the baptism of ,christ1 from a critical examination of the words in that commission--,way in which the ,quakers interpret these words--,this interpretation confirmed by citations from ,st4 ,mark1 ,st4 ,luke1 and ,st4 ,paul4 ,having attempted to show1 according to the method of the ,quakers1 that the baptism of ,john is not the baptism included in the great commission1 ,i shall now produce those arguments1 by which they maintain that that baptism1 which is included in it1 is the baptism of ,christ4 ,these arguments will be found chiefly in a critical examination of the words of that commission4 ,to enable the reader to judge of the propriety of their observations upon these words1 ,i shall transcribe from ,st4 ,matthew the three verses that relate to this subject4 #afd ,and ,jesus came and spake unto them1 saying1 ,all power is given unto me in ,heaven and in earth4 ,go ye1 therefore1 and teach all nations1 baptizing them in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost2 teaching them to observe all things whatsoever ,i have commanded you4 ,and lo1 ,i am with you alway1 even unto the end of the world4 ,footnote #afd3 ,mat4 #bc4ah1ai1bj4 ,the first observation1 which the ,quakers make1 is upon the word ,,therefore4 ,as all power is given unto me both in ,heaven and in earth2 and as ,i can on that account1 and as ,i will qualify you1 go ye therefore1 that is1 having previously received from me the qualification necessary for your task1 go ye4 ,the next observation is1 that the commission does not imply that the ,apostles were to teach and to baptize as two separate acts1 but1 as the words intimate1 that they were to teach baptizing4 ,the ,quakers say again1 that the word teach is an improper translation of the original #afe;,greek4 ,the ,greek word should have been rendered make disciples or proselytes4 ,in several editions of our own ,bibles1 the word teach is explained in the margin opposite to it1 make disciples or ,christians of all nations1 or in the same manner as the ,quakers explain it4 ,footnote #afe3 ,greek3 didasko is the usual word for teach1 but ,greek3 word is used in the commission2 which latter word occurs but seldom in the ,new ,testament1 and always signifies to disciple4 ,on the word baptize1 they observe1 that because its first meaning is to wash all over1 and because baptism with ,christians is always with water1 people cannot easily separate the image of water from the word1 when it is read or pronounced4 ,but if this image is never to be separated from it1 how will persons understand the words of ,st4 ,paul1 for by one spirit are we all baptized into one body8 ,or those of ,jesus1 ,can ye drink of the cup that ,i drink of1 or be baptized with the baptism that ,i am baptized with8 ,or1 if this image is not to be separated from it1 how will they understand the ,evangelists1 who represent ,jesus ,christ as about to baptize1 or wash all over1 with fire8 ,to baptize1 in short1 signifies to dip under water1 but1 in its more general meaning1 to purify4 ,fire and water have equally power in this respect1 but on different objects4 ,water purifies surfaces4 ,fire purifies by actual and total separation1 bringing those bodies into one mass which are homogeneous1 or which have strong affinities to each other1 and leaving the dross and incombustible parts by themselves4 ,the word in they also look upon as improperly translated4 ,this word should have been rendered #aff into4 ,if the word in were the right translation1 the words in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost1 might be construed into a form of words to be used at the time of baptism4 ,footnote #aff3 ,the word in the original ,greek is ,greek word and not ,greek word ,but we have no evidence that such a formula was ever used1 when any of the ,apostles baptized4 ,indeed1 the plain meaning of the word is into1 and therefore all such formula is groundless4#afg ,jesus ,christ did not1 says ,zuinglius1 by these words institute a form of baptism1 which we should use1 as divines have falsely taught4 ,footnote #afg3 ,lib4 de ,bapt4 p4 #ef1 tom4 #b4 ,oper4 ,on the word name1 the ,quakers observe1 that1 when it relates to the ,lord1 it frequently signifies in scripture1 his life1 or his spirit1 or his power4 ,thus1 #afh in my name1 shall they cast out devils4 ,and1 #afi by what power1 or by what name have ye done this8 ,footnote #afh3 ,mark #af4 #ag4 ,footnote #afi3 ,acts #d4 #g4 ,from the interpretation1 which has now been given of the meaning of several of the words in the verses1 that have been quoted from ,st4 ,matthew1 the sense of the commission1 according to the ,quakers1 will stand thus3 ,all power is given to me in ,heaven and in earth4 ,in virtue of the power which ,i have1 ,i will give you power also4 ,i will confer upon you the gift of the ,holy ,spirit4 ,when you have received it1 go into different and distant lands2 go to the ,gentiles who live in ignorance1 darkness1 and idolatry1 and make them proselytes to my new dispensation2 so purifying their hearts1 or burning the chaff of their corrupt affections by the active fire of the ,holy ,spirit1 which shall accompany your preaching1 that they may be made partakers of the divine nature1 and walk in newness of life4 ,and lest this should appear to be too great a work for your faith1 ,i1 who have the power1 promise to be with you with this my spirit in the work1 till the end of the world4 ,the ,quakers contend1 that this is the true interpretation of this commission1 because it exactly coincides with the meaning of the same commission as described by ,st4 ,luke and ,st4 ,mark1 and of that also which was given to ,st4 ,paul4 ,st4 ,luke states the commission given to the ,apostles to have been #agj that repentance and remission of sins should be preached in his name among all nations1 beginning at ,jerusalem4 ,the meaning therefore of the commission1 as stated by ,st4 ,luke1 is precisely the same as that stated by ,st4 ,matthew4 ,for first1 all nations are included in it4 ,secondly1 purification of heart1 or conversion from sin1 is insisted upon to be the object of it4 ,and thirdly1 this object is to be effected1 not by the baptism of water1 7for baptism is no where mentioned17 but by preaching1 in which is included the idea of the baptism of the spirit4 ,footnote #agj3 ,luke #bd4 #dg ,st4 ,mark also states the commission to be the same1 in the following words3 #aga ,and he said unto them1 ,go ye into all the world1 and preach the ,gospel to every creature4 ,he that believeth and is baptized1 shall be saved4 ,here all nations1 and the preaching of the ,gospel1 are mentioned again2 but baptism is now added4 ,but the baptism that was to go with this preaching1 the ,quakers contend to be the baptism of the spirit4 ,for first1 the baptism here mentioned is connected with salvation4 ,but the baptism1 according to ,st4 ,peter1 which doth also now save us1 is not the putting away the filth of the flesh1 but the answer of a good conscience towards ,god by the resurrection of ,jesus ,christ2 or the baptism of the spirit4 ,secondly1 the nature of the baptism here mentioned is explained by the verse that follows it4 ,thus1 he that believeth1 and is baptized1 shall be saved4 ,and these signs shall follow them that believe3 they shall speak with new tongues4 ,this therefore is the same baptism as that which ,st4 ,paul conferred upon some of his disciples by the laying on of his hands4 #agb ,and when ,paul had laid his hands upon them1 the ,holy ,ghost came upon them1 and they spake with tongues and prophesied4 ,thus1 again1 it is demonstrated to be the baptism of the spirit4 ,footnote #aga3 ,mark #af4ae4 ,footnote #agb3 ,acts #ai4f4 ,the commission also1 which has been handed down to us by ,st4 ,matthew1 will be found1 as it has been now explained1 to coincide in its object with that which was given to ,paul1 as we find by his confession to ,agrippa4 ,for he declared#agc he was sent as a minister to the ,gentiles to open their eyes1 and to turn them from darkness to light1 and from the power of ,satan unto ,god1 that they might receive forgiveness of sins1 and inheritance among them which are sanctified by faith in ,christ4 ,but what was this1 the ,quakers say1 but to baptize them into the life and spirit of a new and divine nature1 or with the baptism of ,christ8 ,footnote #agc3 ,acts #bf4ag4 #ah4 ,and as we have thus obtained a knowledge from ,st4 ,paul of what his own commission contained1 so we have1 from the same authority1 a knowledge of what it did not contain2 for he positively declares1 in his first ,epistle to the ,corinthians1 that ,christ sent him not to baptize 7evidently alluding to the baptism by water7 but to preach the ,gospel4 ,it is clear therefore that ,st4 ,paul did not understand his commission to refer to water4 ,and who was better qualified to understand it than himself8 ,it is also stated by the ,quakers1 as another argument to the same point1 that if the baptism in the commission had been that of water only1 the ,apostles could easily have administered it of themselves1 or without any supernatural assistance2 but1 in order that they might be enabled to execute that baptism which the commission pointed to1 they were desired to wait for divine help4 ,jesus ,christ said1#agd ,i send the promise of my father upon you2 but tarry ye in the city of ,jerusalem until ye be endued with the power from on high2 for ,john truly baptized with water1 but ye shall be baptized with the ,holy ,ghost not many days hence4 ,now1 the ,quakers ask1 if baptism by water had been the baptism contained in the great commission1 why could not the ,apostles have performed it of themselves8 ,what should have hindered them more than ,john from going with people into the rivers1 and immersing them8 ,why were they first to receive themselves the baptism of the spirit8 ,but if it be allowed1 on the other hand1 that when they executed the great commission1 they were to perform the baptism of ,christ1 the case is altered4 ,it became them then to wait for the divine help4 ,for it required more than human power to give that baptism1 which should change the disposition and affections of men1 and should be able to bring them from darkness unto light1 and from the power of ,satan unto ,god4 ,and here the ,quakers observe1 that the ,apostles never attempted to execute the great commission1 till the time fixed upon by our ,saviour1 in these words3 ,but tarry ye in the city of ,jerusalem1 until ye be endued with power from on high4 ,this was the day of pentecost4 ,after this they preached1 as ,st4 ,peter says1 with the ,holy ,ghost sent down from ,heaven1 and with such efficacy1 that the ,holy ,ghost fell upon many of them1 who heard their words4 ,footnote #agd3 ,luke #bd4di4 ,,sect4 ,v4 ,objection to the foregoing arguments of the ,quakers--namely1 ,if it be not the baptism of ,john that is included in the ,great ,commission1 how came the ,apostles to baptize with water8--,practice and opinions of ,peter considered--also of ,paul--also of ,jesus ,christ--,this practice1 as explained by these opinions1 considered by the ,quakers to turn out in favour of their own doctrine on this subject4 ,i have now stated the arguments by which the ,quakers have been induced to believe that the baptism by the spirit1 and not the baptism by water1 was included by ,jesus ,christ in the great commission which he gave to his ,apostles1 when he requested them to go into all nations1 and to teach them1 baptizing in the name of the ,father1 and of the ,son1 and of the ,holy ,ghost4 ,against these arguments the following question has been usually started1 as an objection3 ,if it be not included in the great commission1 how came the ,apostles to baptize2 or would they have baptised1 if baptism had not been considered by them as a ,christian ordinance8 ,the ,quakers1 in answering this objection1 have confined themselves to the consideration of the conduct of the ,apostles ,peter and ,paul4 ,for though ,philip is said to have baptized also1 yet he left no writings behind him like the former2 nor are so many circumstances recorded of him1 by which they may be enabled to judge of his character1 or to know what his opinions ultimately were1 upon that subject4 ,the ,quakers consider the ,apostles as men of the like passions with themselves4 ,they find the ambition of ,james and ,john2 the apostacy and dissimulation of ,peter2 the incredulity of ,thomas2 the dissention between ,paul and ,barnabas2 and the jealousies which some of them entertained towards one another1 recorded in holy writ4 ,they believe them also to have been mostly men of limited information1 and to have had their prejudices1 like other people4 ,hence it was not to be expected that they should come all at once into the knowledge of ,christ's kingdom2 that1 educated in a religion of types and ceremonials1 they should all at once abandon these2 that1 expecting a temporal ,messiah1 they should lay aside at once temporal views2 and that they should come immediately into the full purity of the gospel practice4 ,with respect to the ,apostle ,peter1 he gave early signs of the dulness of his comprehension with respect to the nature of the character and kingdom of the ,messiah4 #age;,for when ,jesus had given forth but a simple parable1 he was obliged to ask him the meaning of it4 ,this occasioned ,jesus to say to him1 ,are ye also yet without understanding8 ,footnote #age3 ,matt4 #ae4af4 ,in a short time afterwards1 when our ,saviour told him1 #agf that he himself must go to ,jerusalem and suffer many things1 and be killed1 and be raised again the third day1 ,peter took him and rebuked him1 saying1 ,be it far from thee1 ,lord4 ,this shall not be unto thee4 ,footnote #agf3 ,matt4 l#f4 #ba4 #bb4 ,at a subsequent time1 namely1 just after the transfiguration of ,christ1 he seems to have known so little about spiritual things1 that he expressed a wish to raise three earthly tabernacles1 one to ,moses1 another to ,elias1 and a third to ,jesus1 for the retention of signs and shadows as a ,gospel labour1 at the very time when ,jesus ,christ was opening the dismission of all but one1 namely1 the tabernacle of ,god1 that is with men4 ,nor did he seem1 at a more remote period1 to have gained more large or spiritual ideas4 ,he did not even know that the ,gospel of ,jesus ,christ was to be universal4 ,he considered it as limited2 to the ,jews1 though the words in the great commission1 which he and the other ,apostles had heard1 ordered them to teach all nations4 ,he was unwilling to go and preach to ,cornelius on this very account1 merely because he was a ,roman ,centurion1 or in other words1 a ,gentile2 so that a vision was necessary to remove his scruples in this particular4 ,it was not till after this vision1 and his conversation with ,cornelius1 that his mind began to be opened2 and then he exclaimed1 ,of a truth1 ,i perceive that ,god is no respecter of persons2 but in every nation1 he that feareth him and worketh righteousness1 is accepted with him4 ,the mind of ,peter now began to be opened and to see things in a clearer light1 when a new occurrence that took place nearly at the same time1 seems to have taken the film still more from his eyes3 for while he preached to ,cornelius1 and the others present1 he perceived that the ,holy ,ghost fell upon all of them that heard his words1 as on himself and the other ,apostles at the beginning4 ,then remembered ,peter the words of the ,lord1 how that he said1 ,john indeed baptised with water1 but ye shall be baptized with the ,holy ,ghost3 that is1 ,peter finding that ,cornelius and his friends had received1 by means of his own powerful preaching1 the ,holy ,ghost1 perceived then for the first time1 to his great surprise1 that he had been executing the great commission of ,jesus ,christ2 or that he had taught a ,gentile1 and baptized him with the ,holy ,spirit4 ,here it was that he first made the discrimination between the baptism of ,john1 and the baptism of ,christ4 ,from this time there is reason to think that his eyes became fully open2 for in a few years afterwards1 when we have an opportunity of viewing his conduct again1 we find him an altered man as to his knowledge of spiritual things4 ,being called upon at the council of ,jerusalem to deliberate on the propriety of circumcision to ,gentile converts1 he maintains that ,god gives his ,holy ,spirit as well to the ,gentiles as to the ,jews4 ,he maintains again1 that ,god purifies by faith2 and he delivers it as his opinion1 that circumcision is to be looked upon as a yoke4 ,and here it may be remarked1 that circumcision and baptism uniformly went together1 when proselytes of the covenant were made1 or when any of the ,heathens were desirous of conforming to the whole of the ,jewish law4 ,at a time1 again1 subsequent to this1 or when he wrote his ,epistles which were to go to the strangers all over ,pontus1 ,galatia1 ,cappadocia1 ,asia1 and ,bithynia1 he discovers himself to be the same full grown man in spiritual things on the subject of baptism itself1 in these remarkable words1 which have been quoted3 ,whose antitype baptism doth also now save us1 7not the putting away the filth of the flesh1 but the answer of a good conscience towards ,god17 by the resurrection of ,jesus ,christ4 ,so that the last opinion of ,peter on the subject of water-baptism contradicted his practice1 when he was but a noviciate in ,christ's kingdom4 ,with respect to the ,apostle ,paul1 whose practice ,i am to consider next1 it is said of him1 as of ,st4 ,peter1 that he baptized4 ,that ,paul baptized is to be collected from his own writings4 ,for it appears1 by his own account1 that there had been divisions among the ,corinthians4 ,of those who had been converted to ,christianity1 some called themselves after the name of ,cephas2 others after the name of ,apollos2 others after the name of ,paul2 thus dividing themselves nominally into sects1 according to the name of him who had either baptized or converted them4 ,st4 ,paul mentions these circumstances1 by which it comes to light1 that he used water-baptism1 and he regrets that the persons in question should have made such a bad use of this rite1 as to call themselves after him who baptized them1 instead of calling themselves after ,christ1 and dwelling on him alone4 #agg ,i thank ,god1 says he1 that ,i baptized none of you but ,crispus and ,gaius2 lest any should say that ,i baptized in my own name4 ,and ,i baptized also the house of ,stephanas4 ,besides ,i know not whether ,i baptized any other1 for ,christ sent me not to baptize1 but to preach the ,gospel4 ,now this confession of the ,apostle1 which is usually brought against the ,quakers1 they consider to be entirely in their favour1 and indeed decisive of the point in question4 ,for they collect from hence1 that ,st4 ,paul never considered baptism by water as any ,gospel ordinance1 or as any rite indispensably necessary1 when men were admitted as members into the ,christian church4 ,for if he had considered it in this light1 he would never have said that ,christ sent him not to baptize1 but to preach the ,gospel4 ,neither would he have thanked ,god1 on account of the mere abuse of it1 that he had baptized so few1 for doubtless there were many among the learned ,greeks1 who abused his preaching1 and who called it foolishness1 but yet he nowhere says1 that he was sorry on that account that he ever preached to them2 for preaching was a gospel ordinance enjoined him1 by which many were to be converted to the ,christian faith4 ,again--,if he had considered water baptism1 as a necessary mark of initiation into ,christianity1 he would uniformly have adopted it1 as men became proselytes to his doctrines4 ,but among the thousands1 whom in all probability he baptized with the ,holy ,spirit among the ,corinthians1 it does not appear1 that there were more than the members of the three families of ,crispus1 ,gaius1 and ,stephanus1 whom be baptized with water4 ,footnote #agg3 #a ,cor4 ,i4 #ad1 #ae1 #af4 ,but still it is contended1 that ,paul says of himself1 that the baptized4 ,the ,quakers agree to this1 but they say that he must have done it1 in these instances1 on motives very different from those of an indispensable ,christian rite4 ,in endeavouring to account for these motives1 the ,quakers consider the ,apostle ,paul as not in the situation of ,peter and others1 who were a long time in acquiring their spiritual knowledge1 during which they might be in doubt as to the propriety of many customs2 but as coming1 on the other hand1 quickly and powerfully into the knowledge of ,christ's kingdom4 ,hence1 when he baptized1 they impute no ignorance to him4 ,they believe he rejected water-baptism as a gospel ordinance1 but that he considered it in itself as an harmless ceremony1 and that1 viewing it in this light1 he used it out of condescension to those ellenistic ,jews1 whose prejudices1 on account of the washings of ,moses and their customs relative to proselytes1 were so strong1 that they could not separate purification by water from conversion to a new religion4 ,for ,st4 ,paul confesses himself that to the weak he became as weak1 that he might gain the weak1 and was made all things to all men1 that he might by all means save some4 ,of this his condescension many instances are recorded in the ,new ,testament1 though it may be only necessary to advert to one4 ,at the great council at ,jerusalem1 where ,paul1 ,barnabas1 ,peter1 ,james1 and others1 were present1 it was#agh determined that circumcision was not necessary to the ,gentiles4 ,st4 ,paul himself with some others carried the very letter of the council1 containing their determination upon this subject1 to ,antioch to the brethren there4 ,this letter was addressed to the brethren of ,antioch1 ,syria1 and ,cilicia4 ,after having left ,antioch1 he went to ,derbe and ,lystra1 where1 notwithstanding the determination of himself and the rest of the council1 that circumcision was not a ,christian rite1 he#agi circumcised ,timotheus1 in condescension to the weakness of the ,jews1 who were in those quarters4 ,footnote #agh3 ,acts #ae4 ,footnote #agi3 ,acts #af4c4 ,in addition to these observations on the practice and opinions of the ,apostles1 in the course of which the ,quakers presume it will be found that the baptism of ,john is not an ordinance of the ,gospel1 they presume the same conclusion will be adopted1 if they take into consideration the practice and opinions of ,jesus ,christ4 ,that ,jesus ,christ never forbad water-baptism1 the ,quakers readily allow4 ,but they conceive his silence on this subject to have arisen from his knowledge of the internal state of the ,jews4 ,he knew how carnal their minds were2 how much they were attached to outward ordinances2 and how difficult it was to bring them all at once into his spiritual kingdom4 ,hence1 he permitted many things for a time1 on account of the weakness of their spiritual vision4 ,that ,jesus submitted also to baptism himself1 they allow4 ,but he submitted to it1 not because he intended to make it an ordinance under the new dispensation1 but to use his own words1 that he might fulfil all righteousness4 ,hence1 also he was circumcised4 ,hence he celebrated the ,passover4 ,and hence1 he was enabled to use these remarkable words upon the cross3 ,it is fulfilled4 ,but though ,jesus ,christ never forbad water-baptism1 and1 though he was baptized with water by ,john1 yet he never baptized any one himself4 ,a rumour had gone abroad among the ,pharisees1 that the ,jesus had baptized more disciples than ,john the ,baptist4 ,but ,john1 the beloved disciple of ,jesus1 who had leaned on his bosom1 and who knew more of his sentiments and practice than any other person is very careful1 in correcting this hear-say report1 as if unworthy of the spiritual mind of his master1 and states positively2 #ahj that ,jesus-baptized not4 ,footnote #ahj3 ,john #d4b4 ,the ,quakers1 lay a great stress upon this circumstance3 for they say1 that if ,jesus never baptized with water himself1 it is a proof that he never intended to erect water-baptism into a ,gospel-rite4 ,it is difficult to conceive1 they say1 that he should have established a ,sacrament1 and that he should never have administered it4 ,would he not1 on the other hand1 if his own baptism had been that of water1 have begun his ministry by baptizing his own disciples1 notwithstanding they had previously been1 baptized by ,john8 ,but he not only never baptized1 but it is no where recorded of him1 that he ordered his disciples to baptize with water4#aha ,he once ordered a leper to go to the priest1 and to offer the gift for his cleansings4 ,at another time#ahb1 he ordered a blind man to go and wash in the pool of ,siloam2 but he never ordered any one to go and be baptized with water4 ,on the other hand1 it is said by the ,quakers1 that he dearly intimated to three of his disciples1 at the transfiguration1 that the dispensations of ,moses and ,john were to pass away2 and that he taught himself1 that the kingdom of ,god cometh not with observation2 or1 that it consisted not in those outward and lifeless ordinances1 in which many of those to whom he addressed himself placed the essence of their religion4 ,footnote #aha3 ,mat4 #h4d4 ,footnote #ahb3 ,john #i4g ,,chap4 ,,xvi4 ,,sect4 ,i4 ,supper of the ,lord--,two such suppers1 one enjoined by ,moses1 the other by ,jesus ,christ--,the former called the ,passover--,original manner of its celebration--,the use of bread and wine added to it--,those long in use when ,jews ,christ celebrated it--,since his time1 alterations made in this supper by the ,jews--,but bread and wine still continued to be component parts of it1 and continue so to the present day--,modern manner of the celebration of it4 ,there are two suppers of the ,lord recorded in the ,scriptures2 the first enjoined by ,moses1 and the second by ,jesus ,christ4 ,the first is called the ,supper of the ,lord1 because it was the last supper which ,jesus ,christ participated with his disciples1 or which the ,lord and master celebrated with them in commemoration of the passover4 ,and it may not improperly be called the ,supper of the ,lord on another account1 because it was the supper which the lord and master of every ,jewish family celebrated1 on the same festival1 in his own house4 ,this supper was distinguished1 at the time alluded to1 by the name of the ,passover ,supper4 ,the object of the institution of it was to commemorate the event of the ,lord passing over the houses of the ,israelites in ,egypt1 when he smote the ,egyptians1 and delivered the former from their hard and oppressive bondage4 ,the directions of ,moses concerning this festival were short1 but precise4 ,on the fourteenth day of the first month1 called ,nissan1 the ,jews were to kill a lamb in the evening4 ,it was to be eaten in the same evening1 roasted with fire1 and the whole of it was to be eaten1 or the remains of it to be consumed with fire before morning4 ,they were to eat it with loins girded1 with their shoes on their feet1 and with their staves in their hands1 and to eat it in haste4 ,the bread which they were to eat1 was to be unleavened1 all of it1 and for seven days4 ,there was to be no leaven in their houses during that time4 ,bitter herbs also were to be used at this feast4 ,and none who were uncircumcised were allowed to partake of it4 ,this was the simple manner in which the passover1 and the feast of unleavened bread1 which was included in it1 were first celebrated4 ,but as the passover1 in the age following its institution1 was not to be killed and eaten in any other place than where the ,lord chose to fix his name1 which was afterwards at ,jerusalem1 it was suspended for a time4 ,the ,jews1 however1 retained the festival of unleavened bread1 wherever they dwelt4 ,at this last feast1 in process of time1 they added the use of wine to the use of bread4 ,the introduction of the wine was followed by the introduction of new customs4 ,the ,lord or master of the feast used to break the bread1 and to bless it1 saying1 ,blessed be thou1 ,o ,lord1 who givest us the fruits of the earth4 ,he used to take the cup1 which contained the wine1 and bless it also3 ,blessed be thou1 ,o ,lord1 who givest us the fruit of the vine4 ,the bread was twice blessed upon this occasion1 and given once to every individual at the feast4 ,but the cup was handed round three times to the guests4 ,during the intervals between the blessing and the taking of the bread and of the wine1 the company acknowledged the deliverance of their ancestors from the ,egyptian bondage2 they lamented their present state2 they confessed their sense of the justice of ,god in their punishment2 and they expressed their hope of his mercy from his former kind dealings and gracious promises4 ,in process of time1 when the ,jews were fixed at ,jerusalem1 they revived the celebration of the passover1 and as the feast of unleavened bread was connected with it1 they added the customs of the latter1 and blended the eating of the lamb and the use of the bread and wine1 and several accompaniments of consecration1 into one ceremony4 ,the bread therefore and the wine had been long in use as constituent parts of the passover-supper1 and indeed of all the solemn feasts of the ,jews1 when ,jesus ,christ took upon himself1 as master of his own family of disciples1 to celebrate it4 ,when he celebrated it1 he did as the master of every ,jewish family did at that time4 ,he took bread1 and blessed1 and broke1 and gave to his disciples4 ,he took the cup of wine1 and gave it to them also4 ,but he conducted himself differently from others in one respect1 for he compared the bread of the passover to his own body1 and the wine to his own blood1 and led the attention of his disciples from the old object of the passover1 or deliverance from ,egyptian bondage1 to a new one1 or deliverance from sin4 ,since the time of our ,saviour1 we find that the ,jews1 who have been dispersed in various parts of the world1 have made alterations in this supper3 but all of them have concurred in retaining the bread and wine as component parts of it4 ,this will be seen by describing the manner in which it is celebrated at the present day4 ,on the fourteenth day of the month ,nissan1 the first-born son of every family fasts1 because the first-born in ,egypt were smitten on that night4 ,a table is then set out1 and covered with a cloth4 ,on the middle of it is placed a large dish1 which is covered with a napkin4 ,a large passover cake of unleavened bread1 distinguished by marks1 and denominated ,israelite1 is then laid upon this napkin4 ,another1 with different marks1 but denominated ,levite1 is laid upon the first3 and a third1 differently marked1 and denominated ,priest1 is laid upon the second4 ,upon this again a large dish is placed1 and in this dish is a shank bone of a shoulder of lamb1 with a small matter of meat on it1 which is burnt quite brown on the fire4 ,this is instead of the lamb roasted with fire4 ,near this is an egg1 roasted hard in hot ashes1 that it may not be broken1 to express the totality of the lamb4 ,there is also placed on the table a small quantity of raw charvil instead of the bitter herbs ordered2 also a cup with salt water1 in remembrance of the sea crossed over after that repast2 also a stick of horse radish with its green top to it1 to represent the bitter labour that made the eyes of their ancestors water in slavery2 and a couple of round balls1 made of bitter almonds pounded with apples1 to represent their labour in lime and brinks4 ,the seat or couch of the master is prepared at the head of the table1 and raised with pillows1 to represent the masterly authority of which the ,jews were deprived in bondage4 ,the meanest of the servants are seated at the table for two nights with their masters1 mistresses1 and superiors1 to denote that they were all equally slaves in ,egypt1 and that all ought to give the same ceremonial thanks for their redemption4 ,cups also are prepared for the wine1 of which each person must drink four in the course of the ceremony4 ,one cup extraordinary is set on the table for ,elias1 which is drank by the youngest in his stead4 ,all things having been thus prepared1 the guests wash their hands1 and seat themselves at table4 ,the master of the family1 soon after this1 takes his cup of wine in his right hand1 and the rest at the table doing the same1 he says1 together with all the others1 ,blessed art thou1 ,o ,lord our ,god1 ,king of the ,universe1 who hast created the fruit of the vine4 ,this is followed by a4 thanksgiving for the institution of the passover4 ,then the cup of wine is drank by all4 ,afterwards the master of the family says1 ,blessed art thou1 ,o ,lord our ,god1 ,king of the ,universe1 who hast sanctified us with thy commandments1 and commanded us to cleanse our hands4 ,then the master of the family desires the guests to partake of the charvil dipped in salt water1 which he gives them with an appropriate blessing4 ,he makes them touch also the dish1 containing the egg and shank bone of the lamb1 and repeat with him a formula of words suited to the subject4 ,he then takes the second cup of wine1 and uses words in conjunction with the rest1 expressive of the great difference between this and any other night4 ,after this1 copious remarks follow on the institution of the passover4 ,then follow queries and answers of the rabbis on this subject3 then historical accounts of the ,jews3 then the fifteen acts of the goodness of ,god to the ,jewish nation1 which they make out thus3--,he led the ,jews out of ,egypt3 he punished the ,egyptians3 he executed judgment on their gods3 he slew their first-born3 he gave the ,jews wealth3 he divided the sea for them3 he made them pass through it as on dry land3 he drowned the ,egyptians in the same3 he gave food to the ,jews for forty years in the wilderness2 he fed them with manna3 he gave them the sabbath3 he brought them to ,mount ,sinai3 he gave them the law3 he brought them to the ,laud of ,promise3 he built the ,temple4 ,when these acts of the goodness of ,god1 with additional remarks on the passover out of ,rabbi ,gamaliel1 have been recited1 all the guests touch the dish which contains the three cakes of bread before mentioned1 and say3 ,this sort of unleavened bread1 which we eat1 is because there was not sufficient time for the dough of our ancestors to rise1 until the blessed ,lord1 the ,king of ,kings1 did reveal himself to redeem them1 as it is written4 ,and they baked unleavened cakes of the dough1 which they brought forth out of ,egypt2 for it was not leavened1 because they were thrust out of ,egypt1 and could not tarry2 neither had they prepared for themselves any victuals4 ,after this they touch the horse-radish and join in a narration on the subject of their bondage4 ,then they take their third cup of wine1 and pronounce a formula of adoration and praise1 accompanied with blessings and thanksgivings1 in allusion to the historical part of the passover4 ,after this the master of the family washes his hands and says1 ,blessed art thou1 ,o ,lord our ,god1 ,king of the ,universe1 who hast sanctified us with thy ,commandments1 and commanded us to cleanse our hands4 ,he then breaks the uppermost cake of bread in the dish1 and says1 ,blessed art thou1 ,o ,lord our ,god1 ,king of the ,universe1 who hast brought forth bread from the earth4 ,then he takes half of another cake of bread1 and breaks it1 and says1 ,blessed art thou1 ,o ,lord our ,god1 ,king of the ,universe1 who hast sanctified us with thy commandments1 and commanded us to eat the unleavened bread4 ,then he gives every one at the table of each of the two cakes of bread that are broken1 and every one repeats audibly the two last blessings4 ,he then takes the green top from the horse-radish1 and puts on the balls before mentioned1 and pronounces a blessing4 ,he then puts these into the hands of the guests1 and they pronounce the same4 ,after this1 he cuts the bottom cake1 and puts a piece of it upon a piece of horse-radish1 and pronounces a formula of words1 in allusion to an historical fact4 ,these ceremonies having been thus completed1 the guests sup4 ,after supper1 a long grace is said4 ,then the fourth cup is filled4 ,a long prayer follows1 on the subject of creation4 ,this is again followed by a hymn1 enumerating and specifying the twelve wonders which ,god did at midnight4 ,another hymn succeeds1 specifying the fifteen great works which ,god did at different times1 both on the night1 and on the day1 of the passover4 ,then follows a prayer in praise of ,god1 in which a desire is expressed1 that they may again he brought to ,jerusalem4 ,then follows a blessing on the fourth cup which is taken2 after which another hymn is sung1 in which the assistance of the ,almighty is invoked for the rebuilding of the temple4 ,this hymn is followed by thirteen canticles1 enumerating thirteen remarkable things belonging to the ,jews1 soon after which the ceremony ends4 ,this is the manner1 or nearly the manner1 in which the passover is now celebrated by the ,jews4 ,the bread is still continued to be blessed1 and broken1 and divided1 and the cup to be blessed and handed round among the guests4 ,and this is done1 whether they live in ,asia1 or in ,europe1 or in any other part of the known world4 ,,sect4 ,,ii4 ,second ,supper is that enjoined by ,jesus at ,capernaum--,it consists of bread from ,heaven--or of the flesh and blood of ,christ--,but these not of a material nature1 like the passover-bread1 or corporeal part of ,jesus--but wholly of a spiritual--,those who receive it1 are spiritually nourished by it1 and may be said to sup with ,christ--,this supper supported the ,patriarchs--and must be taken by all ,christians--,various ways in which this supper may be enjoyed4 ,the second supper recorded in the scriptures1 in which bread1 and the body1 and blood of ,christ1 are mentioned1 is that which was enjoined by ,jesus1 when he addressed the multitude at ,capernaum4 ,of this supper1 the following account may be given3 #ahc ,labour not1 says he to the multitude1 for the meat which perisheth1 but for that meat which endureth unto everlasting life1 which the ,son of ,man shall give unto you4 ,footnote #ahc3 ,john #f4 #bg4 ,a little farther on1 in the same chapter1 when the ,jews required a sign from heaven1 7such as when ,moses gave their ancestors manna in the wilderness17 in order that they might believe on him1 he addressed them thus3 ,verily1 verily1 ,i say unto you1 ,moses gave you not that bread from heaven3 but my father giveth you the true bread from heaven4 ,for the bread of ,god is he that cometh down from heaven1 and giveth light unto the world4 ,then said they unto him1 ,lord1 evermore give us this bread4 ,and ,jesus said unto them1 ,i am the bread of life4 ,he that cometh to me shall never hunger2 and he that believeth in me1 shall never thirst4 ,it appears1 that in the course of these and other words that were spoken upon this occasion1 the ,jews took offence at ,jesus ,christ1 because he said1 he was the bread that came down from heaven2 for they knew he was the son of ,joseph1 and they knew both his father and his mother4 ,jesus therefore directed to them the following observations3 ,i am the bread of life4 ,your fathers did eat manna in the wilderness1 and are dead4 ,this is the bread which cometh down from heaven1 that a man may eat thereof and not die4 ,i am the living bread1 which came down from heaven4 ,if any man eat of this bread1 he shall live for ever4 ,and the bread that ,i will give is my flesh1 which ,i will give for the life of the world4 ,the ,jews1 therefore1 strove among themselves1 saying1 ,how can this man give us his flesh to eat8 ,then ,jesus said unto them1 ,verily1 verily1 ,i say unto you1 except ye eat the flesh of the ,son of ,man1 and drink his blood1 ye have no life in you4 ,whosoever eateth my flesh1 and drinketh my blood1 hath eternal life2 and ,i will raise him up at the last day4 ,for my flesh is meat indeed1 and my blood is drink indeed4 ,he that eateth my flesh1 and drinketh my blood1 dwelleth in me1 and ,i in him4 ,as the living father hath sent me1 and ,i live by the father1 so he that eateth me1 even he shall live by me4 ,this is that bread that came down from heaven4 ,not as your fathers did eat manna1 and are dead4 ,he that eateth of this bread1 shall live forever4 ,as the ,jews were still unable to comprehend the meaning of his words1 which they discovered by murmuring and pronouncing them to be hard sayings1 ,jesus ,christ closes his address to them in the following words3 ,it is the spirit that quickeneth4 ,the flesh profiteth nothing3 the words that ,i speak unto you1 they are spirit1 and they are life4 ,it appears from hence1 according to the ,quakers1 that ,jesus ,christ1 in mentioning the loaves1 took occasion to spiritualize1 as he did on all other fit occasions1 and to direct the attention of his followers from natural to spiritual food1 or from the food that perisheth1 to that which giveth eternal life4 ,jesus ,christ calls himself upon this occasion the living bread4 ,he says that this bread is his flesh1 and that this flesh is meat indeed4 ,the first conclusion which the ,quakers deduce on this subject1 is1 that this bread1 or this flesh and blood1 or this meat1 which he recommends to his followers1 and which he also declares to be himself1 is not of a material nature4 ,it is not1 as he himself says1 like the ordinary meat that perisheth1 nor like the outward manna1 which the ,jews ate in the wilderness for their bodily refreshment4 ,it cannot therefore be common bread1 nor such bread as the jews ate at their passover1 nor any bread or meat ordered to be eaten on any public occasion4 ,neither can this flesh or this bread be1 as some have imagined1 the material flesh or body of ,jesus4 ,for first1 this latter body was born of the virgin ,mary2 whereas the other is described as having come down from heaven4 ,secondly1 because1 when the ,jews said1 ,how can this man give us his flesh8 ,jesus replied1 ,it is the spirit that quickeneth4 ,the flesh profiteth nothing2 that is1 material flesh and blood1 such as mine is1 cannot profit any thing in the way of quickening2 or cannot so profit as to give life eternal4 ,this is only the work of the spirit4 ,and he adds1 the words ,i have spoken to you1 they are spirit1 and they are life4 ,this bread then1 or this body1 is of a spiritual nature4 ,it is of a spiritual nature1 because it not only giveth life1 but preserveth from death4 ,manna1 on the other hand1 supported the ,israelites only for a time1 and they died4 ,common bread and flesh nourish the body for a time1 when it dies and perishes2 but it is said of those who feed upon this food1 that they shall never die4 ,this bread1 or body1 must be spiritual again1 because the bodies of men1 according to their present organization1 cannot be kept for ever alive2 but their souls may4 ,but the souls of men can receive no nourishment from ordinary meat and drink1 that they should be kept alive1 but from that which is spiritual only4 ,it must be spiritual again1 because ,jesus ,christ describes it as having come down from heaven4 ,the last conclusion which the ,quakers draw from the words of our ,saviour on this occasion1 is1 that a spiritual participation of the body and blood of ,christ is such an essential of ,christianity1 that no person who does not partake of them1 can be considered to be a ,christian2 for except a man eat the flesh of the ,son of ,man and drink his blood1 he has no life in him4 ,the ,quakers therefore believe1 that this address of ,jesus ,christ to his followers near ,capernaum1 relates wholly to the necessity of the souls of men being fed and nourished by that food1 which it is alone capable of receiving1 namely1 that which is of a spiritual nature1 and which comes from above4 ,this food is the spirit of ,god2 or1 in the language of the ,quakers1 it is ,christ4 ,it is that celestial principle1 which gives life and light to as many as receive it and believe in it4 ,it is that spiritual principle1 which was in the beginning of the world1 and which afterwards took flesh4 ,and those who receive it1 are spiritually nourished by it1 and may be said to sup with ,christ2 for he himself says1 #ahd ,behold1 ,i stand at the door and knock3 if any man hear my voice1 and open the door1 ,i will come in to him1 and will sup with him1 and he with me4 ,footnote #ahd3 ,rev4 #c4 #bj4 ,this supper which ,jesus ,christ enjoins1 is that heavenly manna on which the ,patriarchs feasted1 before his appearance in the flesh1 and by which their inward man became nourished2 so that some of them were said to have walked with ,god2 for those1 according to ,st4 ,paul1 #ahe did all eat the same spiritual meat1 and did all drink the same spiritual drink2 for they drank of that spiritual rock that followed them1 and that rock was ,christ4 ,footnote #ahe3 #a ,cor4 #aj4c4d4 ,this supper is also that daily bread1 since his appearance in the flesh2 or1 as the old ,latin translation has it1 it is that supersubstantial bread1 which ,christians are desired to pray for in the ,lord's prayer2 that bread1 which1 according to good commentators1 is above all substance1 and above all created things4 ,for this bread fills and satisfies4 ,by extinguishing all carnal desires1 it leaves neither hunger nor thirst after worldly things4 ,it redeems from the pollutions of sin4 ,it so quickens as to raise from death to life1 and it gives therefore to man a sort of new and divine nature1 so that he can dwell in ,christ and ,christ in him4 ,this supper1 which consists of this manna1 or bread1 or of this flesh and blood1 may be enjoyed by ,christians in various ways4 ,it may be enjoyed by them in pious meditations on the ,divine ,being1 in which the soul of man may have communion with the spirit of ,god1 so that every meditation may afford it a salutary supper1 or a celestial feast4 ,it may be enjoyed by them when they wait upon ,god in silence1 or retire into the light of the ,lord1 and receive those divine impressions which quicken and spiritualize the internal man4 ,it may be enjoyed by them in all their several acts of obedience to the words and doctrines of our ,saviour4 ,thus may men everyday1 nay1 every hour1 keep a communion at the ,lord's table1 or communicate1 or sup1 with ,christ4 ,,sect4 ,,iii4 ,the question then is1 whether ,jesus ,christ instituted any new supper1 distinct from that of the passover1 7and which was to render null and void that enjoined at ,capernaum7 to be observed as a ceremonial by ,christians--,quakers say1 that no such institution can be collected from the accounts of ,matthew1 or of ,mark1 or of ,john--,the silence of the latter peculiarly impressive in the present case4 ,it appears then1 that there are two suppers recorded in the scriptures1 the one enjoined by ,moses1 and the other by ,jesus ,christ4 ,the first of these was of a ceremonial nature1 and was confined exclusively to the ,jews3 for to ,gentile converts who knew nothing of ,moses1 or whose ancestors were not concerned in the deliverance from ,egyptian bondage1 it could have had no meaning4 ,the latter was of a spiritual nature4 ,it was not limited to any nation4 ,it had been enjoyed by many of the ,patriarchs4 ,many of the ,gentiles had enjoyed it also4 ,but it was essentially necessary for all ,christians4 ,now the question is1 whether ,jesus ,christ1 when he celebrated the passover1 instituted any new supper1 distinct from that of the passover1 and which was to render null1 and void1 7as it is the tendency of ceremonies to do7 that which he enjoined at ,capernaum1 to be observed as an ordinance by the ,christian world4 ,the ,quakers are of opinion that no institution of this kind can be collected from ,matthew1 ,mark1 or ,john4 #ahf,st4 ,matthew mentions the celebration of the passover supper in the following manner3 ,and as they were eating1 ,jesus took bread and blessed it1 and brake it1 and gave to his disciples1 and said1 take1 eat1 this is my body4 ,footnote #ahf3 ,mat4 #bf4 #bf4 ,and he took the cup1 and gave thanks1 and gave it to them1 saying1 drink ye all of it4 ,for this is my blood of the ,new ,testament1 which is shed for many for the remission of sins4 ,but ,i say unto you1 ,i will not drink henceforth of the fruit of the vine1 until that day when ,i drink it new with you in my father's kingdom4 ,st4 ,mark gives an account so similar to the former1 that it is unnecessary to transcribe it4 ,both mention the administration of the cup2 both the breaking and giving of the bread2 both the allusion of ,jesus to his own body and blood2 both the idea of his not drinking wine any more but in a new kingdom2 but neither of them mention any command1 nor even any insinuation by ,jesus ,christ to his disciples1 that they should do as he did at the passover supper4 ,st4 ,john1 who relates the circumstance of ,jesus ,christ washing the feet of his disciples on the passover night1 mentions nothing even of the breaking of bread1 or of the drinking of the wine upon that occasion4 ,as far therefore as the ,evangelists ,matthew1 ,mark1 and ,john1 are concerned1 it is obvious1 in the opinion of the ,quakers1 that ,christians have not the least pretence1 either for the celebration of the passover1 or of that which they usually call the ,lord's ,supper2 for the command for such a supper is usually grounded on the words1 do this in remembrance of me4 ,but no such words occur in the accounts of any of the ,evangelists now cited4 ,this silence with respect to any command for any new institution is considered by the ,quakers as a proof1 as far as these ,evangelists are concerned1 that none was ever intended4 ,for if the sacrament of the supper was to be such a great and essential rite as ,christians make it1 they would have been deficient in their duty1 if they had failed to record it4 ,st4 ,matthew1 who was at the supper1 and ,st4 ,mark1 who heard of what had passed there1 both agree that ,jesus used the ceremony of the bread and the wine1 and also that he made an allusion from thence to his own body and blood2 but it is clear1 the ,quakers say1 whatever they might have heard as spoken by him1 they did not understand him as enjoining a new thing4 ,but the silence of ,john1 upon this occasion1 the ,quakers consider as the most impressive in the present case4 ,for ,st4 ,john was the disciple1 who leaned upon the bosom of ,jesus at this festival1 and who of course must have heard all that he said4 ,he was the disciple again1 whom ,jesus loved1 and who would have been anxious to have perpetuated all that he required to be done4 ,he was the disciple again1 who so particularly related the spiritual supper which ,jesus enjoined at ,capernaum1 and in this strong language1 that1 except a man eat his flesh1 and drink his blood1 he has no life in him4 ,notwithstanding this1 ,st4 ,john does not even mention what took place on the passover night1 believing1 as the ,quakers suppose1 that it was not necessary to record the particulars of a ,jewish ceremony1 which1 being a type1 was to end when its antitype was realized1 and which he considered to be unnecessary for those of the ,christian name4 ,,sect4 ,,iv4 ,account of ,st4 ,luke examined--,according to him ,jesus celebrated only the old ,jewish passover--,signified all future passovers with him were to be spiritual--,hence he turned the attention of those present from the type to the antitype--,he recommended them to take their meals occasionally together in remembrance of their last supper with him2 or if1 as ,jews1 they could not relinquish the passover1 to celebrate it with a new meaning4 ,st4 ,luke1 who speaks of the transactions which took place at the passover-supper1 is the only one of the ,evangelists who records the remarkable words1 do this in remembrance of me4 ,st4 ,luke1 however1 was not himself at this supper4 ,whatever he has related concerning it1 was from the report of others4 ,but though the ,quakers are aware of this circumstance1 and that neither ,matthew1 ,mark1 nor ,john1 give an account of such words1 yet they do not question the authority of ,st4 ,luke concerning them4 ,they admit them1 on the other hand1 to have been spoken2 they believe however1 on an examination of the whole of the narrative of ,st4 ,luke upon this occasion1 that no new institution of a religious nature was intended4 ,they believe that ,jesus ,christ did nothing more than celebrate the old passover2 that he intimated to his disciples1 at the time he celebrated it1 that it was to cease2 that he advised them1 however1 to take their meals occasionally1 in a friendly manner1 together1 in remembrance of him2 or if1 as ,jews1 they could not all at once relinquish the passover1 he permitted them to celebrate it with a new meaning4 ,in the first place ,st4 ,luke1 and he is joined by all the other ,evangelists1 calls the feast now spoken of the passover4 ,jesus ,christ also gives it the same name2 for he says1 with desire ,i have desired to eat this passover with you before ,i suffer4 ,jesus ,christ1 according to ,st4 ,luke1 took bread and broke it1 and divided it among his disciples4 ,he also took the cup1 and gave thanks1 and gave it among them4 ,but this1 the ,quakers say1 is no more than what the master of every ,jewish family did on the passover night3 nor1 is it any more1 as will have already appeared1 than what the ,jews of ,london1 or of ,paris1 or of ,amsterdam1 or of any other place1 where bread and wine are to be had1 do on the same feast at the present day4 ,but though ,jesus ,christ conducted himself so far as other masters of families did1 yet he departed from the formula of words that was generally used upon these occasions4 ,for in the first place1 he is described to have said to his disciples1 that he would no more eat of the passover1 until it should be fulfilled in the kingdom of ,god2 and a little farther on1 that he would not drink of the fruit of the vine1 till the kingdom of ,god should come2 or1 as ,st4 ,matthew has it1 till he should drink it new with them in his father's kingdom4 ,by these words the ,quakers understand1 that it was the intention of ,jesus ,christ to turn the attention of his disciples from the type to the antitype1 or from the paschal lamb to the lamb of ,god1 which was soon to be offered for them4 ,he declared1 that all his passover suppers with them were in future to be spiritual4 ,such spiritual passovers1 the ,quakers say1 he afterwards ate with them on the day of pentecost1 when the spirit of ,god came upon them2 when their minds were opened1 and when they discovered1 for the first time1 the nature of his kingdom4 ,and these spiritual passovers he has since eaten1 and continues to eat with all those whose minds1 detached from worldly pursuits and connexions1 are so purified and spiritualized1 as to be able to hold communion with ,god4 ,it is reported of him next1 that he took bread1 and gave thanks1 and brake it1 and gave to his disciples1 saying1 this is my body which is given for you4 ,on these words the ,quakers make the following observations3--,the word this does not belong to the word bread1 that is1 it does not mean that this bread is my body4 ,for the word bread in the original ,greek is of the masculine1 and the word this is of the neuter gender4 ,but it alludes to the action of the breaking of the bread1 from which the following new meaning will result4 ,this breaking of the bread1 which you now see me perform1 is a symbol or representation of the giving1 or as ,st4 ,paul has it1 of the breaking of my body for you4 ,in the same manner1 the ,quakers say1 that the giving of the wine in the cup is to be understood as a symbol or representation of the giving of his blood for them4 ,the ,quakers therefore are of opinion1 when they consider the meaning of the sayings of ,jesus ,christ both with respect to the bread and to the wine1 that he endeavoured again to turn the attention of his disciples from the type to the antitype2 from the bread and wine to his own body and blood2 from the paschal lamb that had been slain and eaten1 to the lamb that was going to be sacrificed2 and as the blood of the latter was1 according to ,st4 ,matthew1 for the remission of sins1 to turn their attention from the ancient object of the celebration of the passover1 or salvation from ,egyptian bondage1 to a new object1 or the salvation of themselves and others by this new sacrifice of himself4 ,it is reported of him again by ,st4 ,luke1 after he had distributed the bread and said1 this is my body which is given for you1 that he added1 this do in remembrance of me4 ,these words the ,quakers believe to have no reference to any new institution2 but they contain a recommendation to his disciples to meet in a friendly manner1 and break their bread together1 in remembrance of their last supper with him1 or if as ,jews1 they could not all at once leave off the custom of the passover1 in which they had been born and educated as a religious ceremony1 to celebrate it1 as he had then modified and spiritualized it1 with a new meaning4 ,if they relate to the breaking of their bread together1 then they do not relate to any passover or sacramental eating1 but only to that of their common meals2 for all the passovers of ,jesus ,christ with his disciples were in future to be spiritual4 ,and in this sense the primitive ,christians seem to have understood the words in question4 ,for in their religious zeal they sold all their goods1 and1 by means of the produce of their joint stock1 they kept a common table1 and lived together4 ,but in process of time1 as this custom from various causes declined1 they met at each other's houses1 or at their appointed places1 to break their bread together1 in memorial of the passover-supper4 ,this custom1 it is remarkable1 was denominated the custom of breaking of bread4 ,nor could it have had any other name so proper1 if the narration of ,st4 ,luke be true4 ,for the words do this in remembrance of me1 relate solely1 as he has placed them1 to the breaking of the bread4 ,they were used after the distribution of the bread1 but were not repeated after the giving of the cup4 ,if they relate1 on the other hand1 to the celebration of the passover1 as it had been modified and spiritualized with a new meaning1 then the interpretation of them will stand thus3 ,as some of you1 my disciples1 for ye are all ,jews1 may not be able to get over all your prejudices at once1 but may celebrate the passover again1 and as it is the last time that ,i shall celebrate it with you1 as a ceremonial1 ,i desire you to do it in remembrance1 or as a memorial of me4 ,i wish the celebration of it always to bring to your recollection this our last public meeting1 the love ,i bear to you1 and my sufferings and my death4 ,i wish your minds to be turned from carnal to spiritual benefits1 and to be raised to more important themes than the mere escape of your ancestors from ,egyptian bondage4 ,if it has been hitherto the object of the passover to preserve in your memories the bodily salvation of your ancestors1 let it be used in future1 if you cannot forsake it1 as a memorial of your own spiritual salvation2 for my body1 of which the bread is a representation1 is to be broken1 and my blood1 of which the wine is an emblem1 is to be shed for the remission of your sins4 ,but in whatever sense the words do this in remembrance of me are to be taken1 the ,quakers are of opinion1 as far as ,st4 ,luke states the circumstances1 that they related solely to the disciples themselves4 ,jesus ,christ recommends it to those who were present1 and to those only1 to do this in remembrance of him4 ,but he no where tells them to order or cause it to be done by the whole ,christian world1 as he told them to preach the ,gospel to every creature4 ,to sum up the whole of what has been said in this chapter3--,if we consult ,st4 ,luke1 and ,st4 ,luke only1 all that we can collect on this subject will be1 that the future passover-suppers of ,christ with his disciples were to be spiritual2 that his disciples were desired to break their bread together in remembrance of him2 or if1 as ,jews1 they could not relinquish the passover1 to celebrate it with a new meaning2 but that this permission extended to those only who were present on that occasion4 ,,sect4 ,v4 ,account of ,st4 ,paul--,he states that the words do this in remembrance of me were used at the passover-supper--,that they contained a permission for a custom1 in which both the bread and the wine were included--,that this custom was the passover1 spiritualised by ,jesus ,christ--,but that it was to last but for a time--,some conjecture this time to be the destruction of ,jerusalem--,but the ,quakers1 till the disciples had attained such a spiritual growth1 that they felt ,christ's kingdom substantially in their hearts--,and as it was thus limited to them1 so it was limited to such ,jewish converts as might have adopted it in their times4 ,the last of the sacred writers1 who mentions the celebration of the passover-supper1 is ,st4 ,paul1 whose account is now to be examined4 ,st4 ,paul1 in his first epistle to the ,corinthians1 reproves#ahg the latter for some irregularities committed by them in the course of their religious meetings4 ,what these meetings were is uncertain4 ,they might have been for the celebration of the passover-supper1 for there was a synagogue of ,jews at ,corinth1 of whom some had been converted4 ,or they might have been for the celebration of the passover as spiritualized by ,jesus ,christ1 or for the breaking of bread1 which customs both the ,jewish and ,gentile converts might have adopted4 ,the custom1 however1 at which these irregularities took place1 is called by ,st4 ,paul1 the ,lord's ,supper4 ,and this title was not inapplicable to it in either of the cases supposed1 because it must have been1 in either of them1 in commemoration of the last supper1 which ,jesus ,christ1 or the ,lord and ,master1 ate with his disciples before he suffered4 ,footnote #ahg3 ,chap4 #aa4 ,but whichever ceremonial it was that ,st4 ,paul alluded to1 the circumstances of the irregularities of the ,corinthians1 obliged him to advert to and explain what was said and done by ,jesus on the night of the passover-supper4 ,this explanation of the ,apostle has thrown new light upon the subject1 and has induced the ,quakers to believe1 that no new institution was intended to take place as a ceremonial to be observed by the ,christian world4 ,st4 ,paul1 in his account of what occurred at the original passover1 reports that ,jesus ,christ made use of the words this do in remembrance of me4 ,by this the ,quakers understand that he permitted something to be done by those who were present at this supper4 ,he reports also1 that ,jesus ,christ used these words1 not only after the breaking of the bread1 but after the giving of the cup3 from whence they conclude1 that ,st4 ,paul considered both the bread and the wine1 as belonging to that which had been permitted4 ,st4 ,paul also says1 for as often as ye eat this bread and drink this cup1 ye do show the ,lord's death till he come4 ,by these words they believe they discover two things2 first1 the nature of the thing permitted2 and1 secondly1 that the thing permitted1 whatever it was1 was to last but for a time4 ,the thing then1 which was permitted to those who were present at the passover-supper1 was to show or declare his death4 ,the words show or declare1 prove1 in the first place1 the connexion of the thing permitted with the ,jewish passover4 ,for after certain ceremonies had been performed on the passover night1 the showing forth or declaration1 as it was called1 followed2 or the object of the meeting was declared aloud to the persons present1 or it was declared to them publicly in what particulars the passover feast differed from all the other feasts of the ,jews4 ,secondly1 the word death proves the thing permitted to have been the passover1 as spiritualized by ,jesus ,christ2 for by the new modification of it1 his disciples1 if they were unable to overcome their prejudices1 were to turn their attention from the type to the antitype1 or from the sacrifice of the paschal lamb to the sacrifice of himself1 or to his own sufferings and death4 ,in short1 ,jesus ,christ always attempted to reform by spiritualizing4 ,when the ,jews followed him for the loaves1 and mentioned manna1 he tried to turn their attention from material to spiritual bread4 ,when he sat upon ,jacob's well1 and discoursed with the woman of ,samaria1 he directed her attention from ordinary1 or elementary to spiritual and living water4 ,so he did upon this occasion4 ,he gave life to the dead letter of an old ceremony by a new meaning4 ,his disciples were from henceforth to turn their attention1 if they chose to celebrate the passover1 from the paschal lamb to himself1 and from the deliverance of their ancestors out of ,egyptian bondage to the deliverance of themselves and others1 by the giving up of his own body and the shedding of his own blood for the remission of sins4 ,and as the thing permitted was the passover1 spiritualized in this manner1 so it was only permitted for a time1 or until he come4 ,by the words until he come1 it is usually understood1 until ,christ come4 ,but though ,christians have agreed upon this1 they have disagreed as to the length of time which the words may mean4 ,some have understood that ,jesus ,christ intended this spiritualized passover to continue for ever as an ordinance of his church1 for that till he come must refer to his coming to judge the world4 ,but it has been replied to these1 that in this case no limitation had been necessary1 or it would have been said at once1 that it was to be a perpetual ordinance1 or expressed in plainer terms1 than in the words in question4 ,others have understood the words to mean the end of the typical world1 which happened on the destruction of ,jerusalem1 when the ,jews were dispersed1 and their church1 as a national one1 done away4 ,for the coming of ,christ and the end of the world have been considered as taking place at the same time4 ,thus the early ,christians believed1 that ,jesus ,christ1 even after his death and resurrection1 would come again1 even in their own life time1 and that the end of the world would then be4 ,these events they coupled in their minds2 for#ahh they asked him privately1 saying1 tell us when these things shall be1 and what shall be the sign of thy coming and of the end of the world8 ,jesus told them in reply1 that the end of the world and his coming would be1 when there were wars1 and rumours of wars1 and earthquakes1 and famine1 and pestilence1 and tribulations on the earth2 and that these calamities would happen even before the generation1 then alive1 would pass away4 ,now all these things actually happened in the same generation2 for they happened at the destruction of ,jerusalem4 ,jesus ,christ therefore meant by the end of the world1 the end of the ,jewish world1 or of the world of types1 figures1 and ordinances3 and he coupled naturally his own coming with this event1 because he could not come fully into the hearts of any1 till these externals were done away4 ,he alluded1 in short1 to the end of the ,jewish dispensation and the beginning of his own spiritual kingdom1 or to the end of the ceremonial and the beginning of the ,gospel world4 ,footnote #ahh3 ,matt4 #bd4 ,those therefore who interpret the words till he come to mean the end of the typical world1 are of opinion that the passover1 as spiritualized by ,jesus ,christ1 was allowed to the disciples1 while they lived among a people1 so wedded to religious ceremonies as the ,jews1 with whom it would have been a stumbling block in the way of their conversion1 if they had seen the ,apostles1 who were their countrymen1 rejecting it all at once2 but that it was permitted1 them1 till the destruction of ,jerusalem1 after which event the ,jews being annihilated as a nation1 and being dispersed and mixed among the infinitely greater body of the ,gentiles1 the custom was to be laid aside1 as the disuse of it could not be then prejudicial to the propagation of the ,gospel among the community at large4 ,the ,quakers1 however1 understand the words till he come1 to mean simply the coming of ,christ substantially in the heart4 ,giving the words this meaning1 they limit the duration of the spiritualized passover1 but do not specify the time4 ,it might have ceased with some of them1 they say1 on the day of pentecost1 when they began to discover the nature of ,christ's kingdom2 and they think it probable1 that it ceased with all of them1 when they found this kingdom realized in their hearts4 ,for it is remarkable that those1 who became ,gospel writers1 and it is to be presumed that they had attained great spiritual growth when they wrote their respective works1 give no instructions to others1 whether ,jews or ,gentiles1 to observe the ceremonial permitted to the disciples by ,jesus1 as any ordinance of the ,christian church4 ,and in the same manner as the ,quakers conceive the duration of the spiritualized passover to have been limited to the disciples1 they conceive it to have been limited to all other ,jewish converts1 who might have adopted it in those times1 that is1 till they should find by the substantial enjoyment of ,christ in their hearts1 that ceremonial ordinances belonged to the old1 but that they were not constituent parts of the new kingdom4 ,,sect4 ,,vi4 ,quakers believe1 from the preceding evidence1 that ,jesus ,christ intended no ceremonial for the ,christian church--for if the custom enjoined was the passover spiritualized1 it was more suitable for ,jews than ,gentiles--,if intended as a ceremonial1 it would have been commanded by ,jesus to others besides his disciples1 and by these to the ,christian world--and its duration would not have been limited--,quakers believe ,st4 ,paul thought it no ,christian ordinance--three reasons taken from his own writings on this subject4 ,the ,quakers then1 on an examination of the preceding evidence1 are of opinion that ,jesus ,christ1 at the passover-supper1 never intended to institute any new supper1 distinct from that of the passover1 or from that enjoined at ,capernaum1 to be observed as a ceremonial by ,christians4 ,for1 in the first place1 ,st4 ,matthew1 who was at the supper1 makes no mention of the words do this in remembrance of me4 ,neither are these words1 nor any of a similar import1 recorded by ,st4 ,mark4 ,it is true indeed that ,st4 ,mark was not at this supper4 ,but it is clear he never understood from those who were1 either that they were spoken1 or that they bore this meaning1 or he would have inserted them in his ,gospel4 ,nor is any mention made of such words by ,st4 ,john4 ,this was the beloved disciple who was more intimate with ,jesus1 and who knew more of the mind of his master1 than any of the others4 ,this was he who leaned upon his bosom at the passover-supper1 and who must have been so near him as to have heard all that passed there4 ,and4 yet this disciple did not think it worth his while1 except manuscripts have been mutilated1 to mention even the bread and wine that were used upon this occasion4 ,neither does ,st4 ,luke1 who mentions the words do this in remembrance of me1 establish any thing1 in the opinion of the ,quakers1 material on this point4 ,for it appears from him that ,jesus1 to make the most of his words1 only spiritualized the old passover for his disciples1 all of whom were ,jews1 but that he gave no command with respect to the observance of it by others4 ,neither does ,st4 ,luke himself enjoin or call upon others to observe it4 ,st4 ,paul speaks nearly the same language as ,st4 ,luke1 but with this difference1 that the supper1 as thus spiritualised by ,jesus1 was to last but for a time4 ,now the ,quakers are of opinion1 that they have not sufficient ground to believe from these authorities1 that ,jesus intended to establish any ceremonial as an universal ordinance for the ,christian church4 ,for if the custom enjoined was the spiritualized passover1 it was better calculated for ,jews than for ,gentiles1 who were neither interested in the motives nor acquainted with the customs of that feast4 ,but it is of little importance1 they contend1 whether it was the spiritualized passover or not2 for if ,jesus ,christ had intended it1 whatever it was1 as an essential of his new religion1 he would have commanded his disciples to enjoin it as a ,christian duty1 and the disciples themselves would have handed it down to their several converts in the same light4 ,but no injunction to this effect1 either of ,jesus to others1 or of themselves to others1 is to be found in any of their writings4 ,add to this1 that the limitation of its duration for a time1 seems a sufficient argument against it as a ,christian ordinance1 because whatever is once1 most be for ever1 an essential in the ,christian church4 ,the ,quakers believe1 as a farther argument in their favour1 that there is reason to presume that ,st4 ,paul never looked upon the spiritualised passover as any permanent and essential rite1 which ,christians were enjoined to follow4 ,for nothing can be more clear than that1 when speaking of the guilt and hazard of judging one another by meats and drinks1 he states it as a general and fundamental doctrine of ,christianity1 that #ahi the kingdom of ,god is not meat and drink1 but righteousness1 peace1 and joy in the ,holy ,ghost4 ,footnote #ahi3 ,romans #ad4 #ag4 ,it seems also by the mode of reasoning which the ,apostle adopts in his epistle to the ,corinthians on this subject1 that he had no other idea of the observance of this rite1 than he had of the observance of particular days1 namely1 that if men thought they were bound in conscience to keep them1 they ought to keep them religiously4 ,he that regardeth a day1 says the ,apostle1 regardeth it to the ,lord4 ,that is1 as he that esteemed a day1 says ,barclay1 and placed conscience in keeping it1 was to regard it to the ,lord1 7and so it was to him1 in so far as he regarded it to the ,lord1 the ,lord's day17 he was to do it worthily3 and if he were to do it unworthily1 he would be guilty of the ,lord's day1 and so keep it to his own condemnation4 ,just in the same manner ,st4 ,paul tells the ,corinthian ,jews1 that if they observed the ceremonial of the passover1 or rather1 as often as they observed it1 they were to observe it worthily1 and make it a religious act4 ,they were not then come together to make merry on the anniversary of the deliverance of their ancestors from ,egyptian bondage1 but to meet in memorial of ,christ's sufferings and death4 ,and therefore1 if they ate and drank the passover1 under its new and high allusions1 unworthily1 they profaned the ceremony1 and were guilty of the body and blood of ,christ4 ,it appears also from the ,syriac1 and other oriental versions of the ,new ,testament1 such as the ,arabic and ,ethiopic1 as if he only permitted the celebration of the spiritualized passover for a time in condescension to the weakness of some of his converts1 who were probably from the ,jewish synagogue at ,corinth4 ,for in the seventeenth verse of the eleventh chapter of his first epistle to the ,corinthians1 the ,syriac runs thus3 #aij ,as to that1 concerning which ,i am now instructing you1 ,i commend you not1 because you have not gone forward1 but you have gone down into matters of less importance4 ,it appears from hence1 says ,barclay1 that1 the ,apostle was grieved1 that such was their condition that he was forced to give them instruction concerning these outward things1 and doting upon which they showed that they were not gone forward in the life of ,christianity1 but rather sticking in the beggarly elements2 and therefore the twentieth verse of the same version has it thus3 #aia',when then ye meet together1 ye do not do it as it is just ye should in the day of the ,lord2 ye eat and drink4' ,therefore showing to them1 that to meet together to eat and drink outward bread and wine1 was not the labour and work of that day of the ,lord4 ,footnote #aij3 ,the ,syriac is a very ancient version1 and as respectable or of as high authority as any4 ,leusden and ,schaaf translate the ,syriac thus3 ,hoc autem1 quod praecipio1 non tanquam laudo vos1 quia non progressi estis1 sed ad id1 quod minus est1 descendistis4 ,compare this with the ,english edition4 ,footnote #aia3 ,quum igitur congregamini1 non sicut justum est die domini nostri1 comeditis et bibites4 ,leusden et ,schaaf lordoni butavorum4 ,upon the whole1 in whatever light the ,quakers view the subject before us1 they cannot persuade themselves that ,jesus ,christ intended to establish any new ceremonial1 distinct from the passover-supper1 or which should render null and void1 7as it would be the tendency of all ceremonials to do7 the supper which he had before commanded at ,capernaum4 ,the only supper which he ever enjoined to ,christians1 was the latter4 ,this spiritual supper was to be eternal and universal4 ,for he was always to be present with those who would let him in1 and they were to sup with him1 and he with them4 ,it was also to be obligatory1 or an essential1 with all ,christians4 ,for except a man were to eat his flesh1 and to drink his blood1 he was to have no life in him4 ,the supper1 on the other hand1 which our ,saviour is supposed to have instituted on the celebration of the passover1 was not enjoined by him to any but the disciples present4 ,and it was1 according to the confession of ,st4 ,paul1 to last only for a time4 ,this time is universally agreed upon to be that of the coming of ,christ4 ,that is1 the duration of the spiritualized passover was to be only till those to whom it had been recommended1 had arrived at a state of religious manhood1 or till they could enjoy the supper which ,jesus ,christ had commanded at ,capernaum2 after which repast1 the ,quakers believe they would consider all others as empty1 and as not having the proper life and nourishment in them1 and as of a kind not to harmonize with the spiritual nature of the ,christian religion4 ,,end ,,of ,,the ,,second ,,volume