introvertant). But as their silent meetings afforded occasion to the enemies of the sect to carp and to deride them, they have now appointed fixed speakers; to whom also they give a small compensation for their services'. The Quakers annually hold a general convention of their whole society, at London, the week before Whit-Sunday, in which all their congregations are represented; and by this convention all important questions are examined and decided. The Quakers at this day complain of many grievances: but these all originate solely from their refusal to pay tithes.

Sewel, Hist. of the Quakers, p. 612. [Here also Dr. Mosheim was misinformed. Mr. Bevan says: 66 Except a few clerks of this kind, (that is, who keep voluminous records, &c.) and

persons who have the care of meetinghouses, none receive any stipend or gratuity for their services in our religious society." Tr.]

General Belief.-Universal and saving Light.-Worship.-Ministry.-Women's preaching.-Baptism and the Supper.-Universal Grace.-Perfection-Oaths and War.-Government.-Deportment.-Conclusion.

WE agree with other professors of the christian name in the belief of one eternal God, the Creator and Preserver of the universe; and in Jesus Christ his Son, the Messiah, and Mediator of the new covenant 1.

When we speak of the gracious display of the love of God to mankind, in the miraculous conception, birth, life, miracles, death, resurrection, and ascension of our Saviour, we prefer the use of such terms as we find in Scripture; and contented with that knowledge which divine wisdom hath seen meet to reveal, we attempt not to explain those mysteries which remain

[Dr. Mosheim's account of the Quakers is so very faulty, that the American editions of the work have generally been accompanied with other statements, derived from other and better authorites. In the preceding notes, many of the mistakes of Dr. Mosheim have been pointed out. But still it is believed, that full justice will not be done to the principles of this sect, without allowing them to express their religious views in their own language.

The following Supplement is therefore annexed, being part of a "Summary of the History, Doctrine, and Discipline of Friends, written at the desire of the Yearly Meeting for sufferings in London ;" first published in a small work by Joseph Gurney Bevan, Lond. 1800. 12mo. and afterwards annexed to the 4th vol. of Maclaine's Mosheim, ed. New York, 1824. Tr.]

1 Heb. xii. 24.

under the veil; nevertheless we acknowledge and assert the divinity of Christ, who is the wisdom and power of God unto salvation".

To Christ alone we give the title of the Word of God3, and not to the Scriptures; although we highly esteem these sacred writings, in subordination to the Spirit, from which they were given forth; and we hold, with the apostle Paul, that they are able to make wise unto salvation, through faith which is in Christ Jesus ".

We reverence those most excellent precepts which are recorded in Scripture to have been delivered by our great Lord, and we firmly believe that they are practicable, and binding on every christian; and that in the life to come every man will be rewarded according to his works. And further it is our belief, that, in order to enable mankind to put in practice these sacred precepts, many of which are contradictory to the unregenerate will of man', every man coming into the world is endued with a measure of light, grace, or good Spirit of Christ; by which, as it is attended to, he is enabled to distinguish good from evil, and to correct the disorderly passions and corrupt propensities of his nature, which mere reason is altogether insufficient to overcome. For all that belongs to man is fallible, and within the reach of temptation; but this divine grace, which comes by him who hath overcome the world, is, to those who humbly and sincerely seek it, an allsufficient and present help in time of need. By this the snares of the enemy are detected, his allurements avoided, and deliverance is experienced through faith in its effectual operation: whereby the soul is translated out of the kingdom of darkness, and from under the power of satan, into the marvellous light and kingdom of the Son of God.

Being thus persuaded that man, without the Spirit of Christ inwardly revealed, can do nothing to the glory of God, or to effect his own salvation; we think this influence especially necessary to the performance of the highest act of which the

21 Cor. i. 24.

3 John i. 1.

4 2 Pet. i. 21.

52 Tim. iii. 15.

6 Matt. xvi. 27.

7 John i. 9.
8 Ibid. xvi. 33.

human mind is capable; even the worship of the Father of lights and of spirits in spirit and in truth: therefore we consider as obstructions to pure worship all forms which divert the attention of the mind from the secret influence of this unction from the Holy One". Yet, although true worship is not confined to time and place, we think it incumbent on christians to meet often together', in testimony of their dependence on the Heavenly Father, and for a renewal of their spiritual strength: nevertheless, in the performance of worship, we dare not depend, for our acceptance with him, on a formal repetition of the words and experiences of others; but we believe it to be our duty to lay aside the activity of the imagination, and to wait in silence to have a true sight of our condition bestowed upon us: believing even a single sigh', arising from such a sense of our infirmities, and the need we have of divine help, to be more acceptable to God than any performances, however specious, which originate in the will of man.

From what has been said respecting worship, it follows that the ministry we approve must have its origin from the same source for that which is needful for man's own direction, and for his acceptance with God, must be eminently so to enable him to be helpful to others. Accordingly we believe that the renewed assistance of the light and power of Christ is indispensably necessary for all true ministry; and that this holy influence is not at our command, or to be procured by study, but is the free gift of God to chosen and devoted servants. Hence arises our testimony against preaching for hire, in contradiction to Christ's positive command, "Freely ye have received, freely give ;" and hence our conscientious refusal to support such ministry by tithes or other means.

4

As we dare not encourage any ministry but that which we believe to spring from the influence of the Holy Spirit, so neither dare we attempt to restrain this influence to persons of any condition in life, or to the male sex alone; but, as male and female are one in Christ, we allow such of the female sex as we believe to be endued with a right qualification for the

91 John ii. 20. 27.

1 Heb. x. 25.

2 Rom. viii. 26.

3 Jer. xxiii. 30 to 32.

4 Matt. x. 8.

ministry to exercise their gifts for the general edification of the church and this liberty we esteem a peculiar mark of the gospel dispensation, as foretold by the prophet Joel, and noticed by the apostle Peter'.

There are two ceremonies in use among most professors of the christian name, Water-baptism, and what is termed the Lord's Supper. The first of these is generally esteemed the essential means of initiation into the church of Christ; and the latter of maintaining communion with him. But as we have been convinced that nothing short of his redeeming power, inwardly revealed, can set the soul free from the thraldom of sin; by this power alone we believe salvation to be effected. We hold that as there is one Lord and one faith, so his baptism is one in nature and operation; that nothing short of it can make us living members of his mystical body; and that the baptism with water, administered by his fore-runner John, belonged, as the latter confessed, to an inferior and decreasing dispensation".

With respect to the other rite, we believe that communion between Christ and his church is not maintained by that nor any other external performance, but only by a real participation of his divine nature' through faith; that this is the supper alluded to in the Revelation", "Behold I stand at the door and knock if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me;" and that where the substance is attained, it is unnecessary to attend to the shadow; which doth not confer grace, and concerning which opinions so different, and animosities so violent, have arisen.

Now, as we thus believe that the grace of God, which comes by Jesus Christ, is alone sufficient for salvation, we can neither admit that it is conferred on a few only, whilst others are left without it; nor, thus asserting its universality, can we limit its operation to a partial cleansing of the soul from sin, even in this life. We entertain worthier notions both of the power and goodness of our heavenly Father, and believe that he doth

6 Joel ii. 28, 29. 7 Acts ii. 16, 17. 8 Eph. iv. 5.

VOL. IV.

9 John iii. 30.

1 2 Pet. i. 4.

2 Rev. viii. 20.

A a