Before I proceed to be more particular reſpecting William Penn, Account of the Quakers, &c. I ſhall here intermit the further account of his life; and, that the reader might have ſome juſt idea of the people, with whom he joined in religious ſociety, and who firſt ſettled the province of Pennſylvania, under him, I ſhall next exhibit a ſhort ſummary of the riſe, religious principles, general ſyſtem and practice or manners, of the people called Quakers, ſufficient for the purpoſe, principally extracted from their own accounts, and in their own words, referring the more inquiſitive enquirer to their particular writings, for further information.

Among other writings of this people, the reader is referred to the following:

Their hiſtory, by W. Sewel, in folio, and by J. Rutty, in 4to. Their ſufferings, in two vols. folio, by Joſ. Beſſe, alſo to the works, or writings, of R. Barclay, W. Penn, G. Fox, Iſ. Penington, Samuel Fiſher, Ed. Burroughs, Fr. Howgill, Thomas Story, with many others.

Evidences of God's providence, in the riſe of the Quakers.Nothing can be a more ſignal evidence of an over-ruling Providence, ſuperintending the works of the creation, and directing the end of things, than the riſe of good out of evil; and the converſion of the wicked machinations of perverſe mankind to good purpoſes: that out of perſecution and hatred ſhould ſpring charity, and mutual benevolence; that from tyranny and ignorance ſhould flow rational liberty, and true knowledge, is as manifeſt a demonſtration of an all preſerving cauſe, as the creation itſelf is evident of its own exiſtence: this appears, in part, from the riſe of the religious people called Quakers, and the ſettling of the flouriſhing province of Pennſylvania.

Time of the riſe of the Quakers.Near the middle of the 17th. century, during the civil war, in England, when men were tearing each other in pieces, and when confuſion and bloodſhed had overſpread the nation, many ſober and thinking perſons of the different religious ſocieties, weighing the uncertainty of human affairs, and beholding the various viciſſitudes in the political ſyſtem, after having examined the many vain and futile opinions, and abſurd cuſtoms, in religion, which were either impoſed, practiſed or inſiſted on, by the various profeſſors of Chriſtianity, under all denominations, in that country, withdrew themſelves from their aſſemblies for divine worſhip; and, having their minds turned to what appeared to them more rational, and conſiſtent with a rightly informed underſtanding, and a life more congruous, or agreeable, to the mind of that Deity which is ſpiritual, and communicates his goodneſs and knowledge more nearly through a medium of his own nature; and places the human mind above the reach of terreſtrial influence; they thence fell into that practical belief, and chriſtian conduct, which gave riſe to this religious ſociety.

It may be here noted, that the ſame unhappy and diſtracted times likewiſe originally gave riſe to the inſtitution of the Royal Society, in London: When men were tired out with wars, contentions, and the changes conſequent thereon, divers perſons of genius and fortune began to turn their minds from the broils of ſtate affairs, to a philoſophic life; and by degrees formed that venerable body, for the promotion of ſcience and natural knowledge; a ſociety, which has done no ſmall honour to the Britiſh nation, and has been of great benefit to mankind.

It was not till the year 1650,When firſt called Quakers. that the name of Quakers was impoſed on them; who before had generally gone under the denomination of profeſſors, 1650. or children, of the light; but the moſt common appellation, by which they diſtinguiſhed themſelves from others, and even to this day, is by the name of Friends.

"Now theſe people (ſaith Robert Barclay, Cauſe and manner of their firſt riſe and uniting in ſociety. one of their early and principal writers) who hold forth the principles and doctrines hereafter to be mentioned, were not gathered together by an unity of opinion, or by a tedious and particular diſquiſition of notions and opinions, requiring an aſſent to them, and binding themſelves by leagues and covenants thereto; but the manner of their gathering was by a ſecret want; which many truly tender and ſerious ſouls in divers and ſundry ſects, found in themſelves, which put each ſect in ſearch of ſomething beyond all opinion; which might ſatisfy their weary ſouls, even, the revelation of God's righteous judgment in their hearts, to burn up the unrighteous root and fruits thereof; that, the ſame being deſtroyed, and done away, the inward peace and joy of the holy ſpirit, in the ſoul, might be felt to abound, and thence power and life to follow him, in all his commandments. And ſo many came to be joined and united together in heart and ſpirit, in this one life of righteouſneſs, who had been long wandering in the ſeveral ſects; and by the inward unity, came to be gathered in one body; from whence, by degrees, they came to find themſelves agreed in the plain and ſimple doctrines of Chriſt. And as this inward power,

Whence the name of Quakers impoſed—

It may be obſerved, "that through the deep and inward operation of this power in them, a dread took hold on them, not only to the begetting of God's fear in their hearts, but even to the reaching and inſtructing of their outward man, hence the name of Quakers, or Tremblers, hath been in reproach, by their enemies caſt upon them, which ſerveth to diſtinguiſh them from others, though not aſſumed by them; yet as the Chriſtians of old, albeit the name of Chriſtian was caſt upon them by way of reproach, gloried in it, as deſiring, above all things, to he accounted the followers of Chriſt; ſo they alſo are glad the world reproacheth them as ſuch, who tremble before the Lord, and who work out their ſalvation in fear and trembling."

W. Pennen their miniſters and miniſtry, &c.1. "They were changed men themſelves before they went abroad to change others. Their hearts were rent, as well as their garments; and they knew the power and work of God upon them. And this was ſeen by the great alteration it made; and their ſtricter courſe of life, and more godly converſation, that immediately followed upon it."

2. "They went not forth to preach in their own time, or will, but in the will of God; and ſpoke not their own ſtudied matter, but as they were opened and moved of his ſpirit; with which they were well acquainted, in their own converſion; which cannot be expreſſed to carnal men, ſo as to give them any intelligible account; for to ſuch it is as Chriſt ſaid, like the blowing of the wind, which no man knows whence it cometh, or whither it goeth.— Yet this proof and zeal went along with their miniſtry, that many were turned from their lifeleſs profeſſions, and the evil of their ways, to an inward and experimental knowledge of God, and an holy life as thouſands can witneſs. And as they freely received, what they had to ſay, from the Lord, ſo they freely adminiſtered it to others."— (And,Barclay's apology, &c. as R. Barclay further obſerves on the ſubject) "they coveted no man's ſilver, gold nor apparel; ſought no man's goods; but ſought them, and the ſalvation of their ſouls: whoſe hands ſupplied their own neceſſities, working honeſtly for bread, for themſelves and families. And if, at any time, they were called of God, ſo as the work of the Lord hindered them from the work of their trades, they took what was freely given them by ſuch, to whom they had communicated ſpirituals, and having food and raiment, were therewith content.

3. "The bent and ſtreſs of their miniſtry (continues W. Penn) was converſion to God, regeneration and holineſs. Not ſchemes of doctrines, and verbal creeds, or new forms of worſhip; but a leaving off, in religion, the ſuperfluous, and reducing the ceremonies, and formal part, and preſſing earneſtly, the ſubſtantial, the neceſſary and profitable part, to the ſoul.

4 "They directed people to a principle in themſelves, though not of themſelves, by which all, that they aſſerted, preached and exhorted others to, might be wrought in them, and known to them, through experience, to be true: which is an high and diſtinguiſhing mark of the truth of their miniſtry, both that they knew what they ſaid, and were not afraid of coming to the teſt: for, as they were bold from certainty, ſo they required conformity upon no human authority, but upon conviction of this principle; which they aſſerted was in them, that they preached unto; and unto that they directed them, that they might examine and prove the reality of theſe things, which they had affirmed of it, as to its manifeſtation, and work in man. And this is more than the many miniſters in the world pretend to."—"Thus this people did not only in words, more than equally with others, preſs repentance, converſion and holineſs, but over and above did it knowingly and experimentally; and directed thoſe, to whom they preached, to a ſufficient principle; and told them where it was, and by what tokens they might know it, and which way they might experience the power and efficacy of it, to their ſouls' happineſs; which is more than theory and ſpeculation; upon which moſt other miniſters depend: for here is certainty; a bottom upon which man may boldly appear before God, in the great day of account.

5. "They reached to the inward ſtate and condition of people, which is evidence of the virtue of their principle, and of their miniſtering from it, and not from their own imaginations, gloſſes or comments, upon ſcripture. For nothing reaches the heart, but what is from the heart, or pierces the conſcience, but what comes from a living conſcience. Inſomuch, as it hath often happened, where people have, under ſecrecy, revealed their ſtate, or condition, to ſome choice friends, for advice, or eaſe; they have been ſo particularly directed, in the miniſtry of this people, that they have challenged their friends, with diſcovering their ſecrets, and telling their preachers their caſes, to whom a word had not been ſpoken. Yea, the very thoughts and purpoſes of the hearts of many have been ſo plainly detected, that they have, like Nathaniel, cried out of this inward appearance of Chriſt, "Thou art the ſon of God, thou art the king of Iſrael." And thoſe, that have embraced this divine principle, have found this mark of its truth and divinity, that the woman of Samaria did of Chriſt, when in the fleſh, to be the Meſſiah, viz. It had told them all that ever they had done; ſhewn them their inſides, the moſt inward ſecrets of their hearts, and laid judgment to the line, and righteouſneſs to the plummet; of which thouſands can, at this day, give in their witneſs. So that nothing has been affirmed by this people, of the power and virtue of this heavenly principle, that ſuch as have turned to it, have not found true, and more; and that half had not been told them, of what they have ſeen of the power, purity, wiſdom and goodneſs of God therein.

6. "The accompliſhments, with which this principle fitted, even ſome of the meaneſt of this people, for their work and ſervice; furniſhing ſome of them with an extraordinary underſtanding, in divine things, and an admirable fluency and taking way of expreſſion, gave occaſion to ſome to wonder, ſaying of them, as of their maſter, "Is not this ſuch a mechanic's ſon? How came he by this learning? As from thence others took occaſion to ſuſpect and inſinuate, they were Jeſuits in diſguiſe, who had the reputation of learned men for an age paſt, though there was not the leaſt ground of truth for any ſuch reflection, in that their miniſters are known, the places of their abode, their kindred and education.

7. "That they came forth low, deſpiſed and hated, as the primitive Chriſtians did; and not by the help of worldly wiſdom or power, as former reformations, in part, have done: But, in all things, it may be ſaid, this people were brought forth in the croſs; in a contradiction to the ways, worſhips, faſhions and cuſtoms of this world; yea, againſt wind and tide; that no fleſh might glory before God.

8. "They could have no deſign to themſelves, in this work, thus to expoſe themſelves to ſcorn and abuſe; to ſpend and be ſpent: leaving wife and children, houſe and land, and all that can be accounted dear to men, with their lives in their hands; being daily in jeopardy, to declare this primitive meſſage, revived in their ſpirits,John i. ch. 4. and 19. iii. ch. 20, 21. I. John i. ch. 5, 6, 7. by the good ſpirit and power of God, viz. That God is light and in him is no darkneſs at all; and that he has ſent his ſon, a light into the world, to enlighten all men, in order to ſalvation; and that they, that ſay they have fellowſhip with God, and are his children and people, and yet walk in darkneſs, viz. in diſobedience to the light in their conſciences, and after the vanity of this world, they lie, and do not the truth. But, that all ſuch as love the light, and bring their deeds to it, and walk in the light, as God is light, the blood of Jeſus Chriſt, his Son, ſhould cleanſe them from all ſin.

9. "Their known great conſtancy and patience, in ſuffering for their teſtimony, in all the branches of it, and that ſometimes unto death, by beatings, bruiſings, long and crowded impriſonments, and noiſome dungeons. Four of them, in New England, dying by the hands of the executioner, purely for preaching among that people; beſides baniſhments, and exceſſive plunders and ſequeſtrations of their goods and eſtates, almoſt in all parts, not eaſy to be expreſſed, and leſs to have been endured, but by thoſe that have the ſupport of a good and glorious cauſe; refuſing deliverance by any indirect ways, or means, as often as it was offered to them.

10. "That they did not only not ſhew any diſpoſition to revenge, when it was at any time in their power, but forgave their cruel enemies; ſhewing mercy to thoſe, who had none for them.

11. "Their plainneſs with thoſe in authority, like the ancient prophets, not fearing to tell them, to their faces, of their private and public ſins: and their prophecies to them of their afflictions and downfall, when in the top of their glory:—Alſo of ſome national judgments; as, of the plague and fire of London, in expreſs terms; and likewiſe particular ones, on divers perſecutors, which accordingly overtook them; and were very remarkable in the places, where they dwelt, which in time, may be made public for the glory of God."

Of their doctrines."As to the doctrine, which they taught, (ſays the ſame author) having already given ſome account of their fundamental principle, their characteriſtic; or main diſtinguiſhing principle, viz. the light of Chriſt within; which is, as the root of the goodly tree of doctrines, that grew, and branched out from it, I ſhall, therefore, now ſpeak of them, in their natural and experimental order.

Repentan • e."Firſt, repentance from dead works, to ſerve the living God; which comprehends three operations; firſt, a ſight of ſin; ſecondly, a ſenſe and godly ſorrow for ſin; thirdly, an amendment for the time to come. This was the repentance, they preached and preſſed, and a natural reſult from the principle, they turned all people to. For of light came ſight; and of ſight came ſenſe and ſorrow; and of ſenſe and ſorrow came amendment of life. Which doctrine of repentance leads to juſtification; that is, forgiveneſs of ſins, that are paſt, through Chriſt, the alone propitiation and the ſanctification or purgation of the ſoul, from the defiling nature and habits of ſin preſent, by the ſpirit of Chriſt in the ſoul; which is juſtification, in the complete ſenſe of the word, comprehending both juſtification from the guilt of the ſins that are paſt, as if they never had been committed, through the love and mercy of God in Chriſt Jeſus; and the creatures being made inwardly juſt, through the cleanſing and ſanctifying power and ſpirit of Chriſt revealed in the ſoul, which is commonly called ſanctification: But that none can come to know Chriſt to be their ſacrifice, that reject him as their ſanctifier; the end of his coming being to ſave his people from the nature and defilement, as well as guilt, of ſin; and that, therefore, thoſe that reſiſt his light and ſpirit, make his coming and offering of none effect to them.

"From hence ſprang a ſecond doctrine, they were led to declare, as the mark of the prize of the high calling, to all true Chriſtians,Perfection from ſin. viz. perfection from ſin, according to the ſcriptures of truth; which teſtify it to be the end of Chriſt's coming, and the nature of his kingdom; and for which his ſpirit was, and is given, viz. to be perfect as our heavenly Father is perfect; and holy, becauſe God is holy." And this the apoſtles laboured for; that the Chriſtians ſhould be ſanctified throughout, in body, ſoul and ſpirit." But they never held a perfection in wiſdom and glory in this life, or from natural infirmities, or death; as ſome have, with a weak, or ill mind, imagined, or inſinuated againſt them.

"This they called a redeemed ſtate, regeneration, or the new birth: teaching every where, according to their foundation, that without this work were known, there was no inheriting the kingdom of God.

Eternal rewards and puniſhments."Thirdly, This leads to an acknowledgment of eternal rewards and puniſhments, as they have good reaſon; for elſe, of all people, certainly they muſt be the moſt miſerable; who, for above forty years,W. P. writ this about the year 1694. have been exceeding great ſufferers, for their profeſſion, and in ſome caſes, treated worſe than the worſt of men; yea, as the refuſe and off-ſcouring of all things.

"This was the purport of their doctrine and miniſtry; which, for the moſt part, is what other profeſſors of Chriſtianity pretend to hold, in words and forms, but not in the power of godlineſs; which, generally ſpeaking has been long loſt, by men's departing from that principle and ſeed of life, that is in man; and which man has not regarded, but loſt the ſenſe of; and in, and by which only, he can be quickened in his mind, to ſerve the living God, in newneſs of life, For as the life of religion was loſt, and the generality lived and worſhipped God, after their own wills, and not after the will of God, nor the mind of Chriſt, which ſtood in the works, and fruits of the holy ſpirit; ſo that which they preſſed was not notion, but experience; not formality, but Godlineſs; as being ſenſible in themſelves, through the work of God's righteous judgments, that, without holineſs, no man ſhall ſee the Lord with comfort."

Having thus far mentioned the manner of the firſt riſe of this people, with their prime, or fundamental principle, and ſome of their chief doctrines, ariſing from it, in the next place,Of their other doctrines, cuſtoms and diſcipline. follows an account of that order, and diſcipline, with divers cuſtoms, more peculiar to themſelves, than to others, into which as a reformed ſociety, by the ſame principle they profeſſed themſelves to be led and brought; and of that innocent, exemplary and uniform life and conduct, for which, conſiſtent therewith, they are ſaid to have been very remarkable among all ſorts of people, to whom they were known, in early time.

Of theſe cuſtoms, doctrines and practices, or manners, for which they were, and ſtill are, more particularly diſtinguiſhable, I ſhall firſt obſerve, that though ſome of them may probably appear ſingular, or trivial to ſtrangers, and to thoſe who are not ſufficiently acquainted with the moderation and ſincerity of this people, yet, as they profeſs them to ariſe from this fundamental and univerſal principle, held by them, as before mentioned; from which all the virtues ſpring, and every practice is more or leſs important, and not from any whimſical, or ſelfiſh humour, or deſire to appear ſingular, ſo, in this light, if it be granted as reaſonable, a contrariety of conduct will rather appear, and ought to be accounted, ſingular, ſtrange or out of the way;— ſeeing, it is very plain, their adverſaries themſelves, in placing ſo much ſtreſs, as they have done, on the practice of the contrary, in the view of this people, indefenſible, have rendered ſome of theſe apparently inſignificant things of much greater importance than they would otherwiſe have been; I ſhall therefore, in this abſtract, arrange them under certain following heads, referring to their own writings, for their reaſons and probations of their uſe and practice, viz.

1. Under the firſt of theſe heads it is not my intention to ſpecify every particular, which may properly come under it, in reſpect to the juſt and due appropriation of the true and proper attributes and rights, of God and man reſpectively; but as their ſenſe of juſtice and propriety, in theſe reſpects, went conſiderably higher, and led them further, in their practice, than that of other people, I ſhall, therefore, only mention thoſe things, for which they were particularly diſtinguiſhed from them, viz.

Their diſuſe of compliments, &c. Firſt, Their diſuſe of vain compliments, and flattering titles, bowing, kneeling, and uncovering the head to mankind; and their uſing the ſingular language, thou and thee, to a ſingle perſon, in diſcourſe, according to the true form of ſpeech; though ſo contrary to the general practice of people in common; believing all tokens of adoration and worſhip belong to God only; and that plain, but civil language, and true ſpeeches are moſt becoming the profeſſors and followers of truth. Reſpecting theſe and other things of that nature, R. Barclay obſerves;—"I would not have any judge, that hereby we intend to deſtroy the mutual relation that either is betwixt prince and people, maſter and ſervant, parents and children; nay, not at all; we ſhall evidence that our principle in theſe things, hath no ſuch tendency, and that theſe natural relations are rather better eſtabliſhed, than any ways hurt by it."They do not reſpect perſons.—"Thus (ſays W. Penn) not to reſpect perſons, was, and is another of their doctrines and practices; for which they were often buffeted and abuſed. They affirmed it to be ſinful, to give flattering titles, or to uſe vain geſtures and compliments of reſpect; though to virtue and authority they ever made a difference; but after their plain and homely manner, yet ſincere and ſubſtantial way; well remembering the good examples of Mordecai and Elihu, but more eſpecially the command of their lord and maſter, Jeſus Chriſt; who forbade his followers to call men, Rabbi; which implies Lord or Maſter; alſo the faſhionable greetings and ſalutations of thoſe times; that ſo ſelf love and honor, to which the proud mind of man is incident in his fallen ſtate, might not be indulged, but rebuked. And though this rendered their converſation diſagreeable; yet they that will remember what Chriſt ſaid to the Jews, "How can you believe me, who receive honor one from another," will abate of their reſentment, if his doctrine has any credit with them."

"They alſo uſed the plain language of thou and thee to a ſingle perſon,They ſpeak the plain language thou and thee, to a ſingle perſon. whatſoever was his degree among men. And, indeed, the wiſdom of God, was much ſeen, in bringing forth this people, in ſo plain an appearance: for it was a cloſe and diſtinguiſhing teſt upon the ſpirits of thoſe, they came among; ſhewing their inſides, and what predominated, notwithſtanding their high and great profeſſion of religion. This among the reſt, ſounded ſo harſh to many of them, that they took very great offence at it; forgetting the language they uſe to God, in their prayers, and the common ſtile of the ſcriptures; and that it is an abſolute and eſſential propriety of ſpeech."

"Nor could they humour the cuſtom of good night, good-morrow, God ſpeed; Some ſalutations not uſed by them. for they knew the night was good, and the day was good, without wiſhing of either; and that, in the other expreſſion, the holy name of God was too lightly, and unthoughtfully uſed; and therefore, taken in vain. Beſides, they were words and wiſhes of courſe, and are uſually as little meant, as are love and ſervice in the cuſtom of cap and knee; and ſuperfluity in theſe, as well as in other things, was burdenſome to them and therefore they did not only decline the uſe of them, but found themſelves often preſſed to reprove the practice."

They do not obſerve holy days faſt days, &c.To this place may be referred, their non-obſervance of thoſe called holy days, and days appointed for faſtings, prayings and rejoicings; as being religious ceremonies preſcribed by men, whom they did not allow to have a juſt right to impoſe any religious practice on, or againſt, the conſcience which is God's peculiar prerogative.

Their manner of naming days of the week, &c.They were likewiſe in the cuſtom of uſing the numerical names of the months, and days of the week, eſpecially the latter; as, firſt, ſecond, third day of the week, &c. inſtead of the vulgar names of the heathen gods, commonly uſed, and given to thoſe days, by other people; and ſo inconſiſtent with a thorough chriſtian practice, in that reſpect.As our common names of the months were firſt impoſed by the Pagan Romans; ſome of them in honor of their gods; as January, February and March; others, in complaiſance to common ſtrumpets; as, April and May; while others were denominated in honor of their deified emperors; as, July and Auguſt; moſt of the reſt being numerical; ſo the vulgar names of the days of the week, now uſed, are handed to us from our heathen anceſtors, the Saxons; which they are ſaid to have introduced, in reference to their idols, which they, under particular repreſentations, or figures, worſhipped, as gods, on the reſpective days, appropriated for each of them; hence, to the firſt day of the week, on which they worſhipped the Sun, they gave the name of Sun's day, or Sunday; and ſo of the reſt; adoring the Moon, on Monday; and their idols Tuiſco, on Tueſday; Woden on Wedneſday; Thor, on Thurſday; Friga, on Friday; and Seater on Saturday, calling it Seater's day, &c.— The Quakers thought the common names as expreſſed in the New Teſtament, more ſuitable and proper for the uſe of Chriſtians, than the vulgar pagan appellation; and, even, preferable, ſetting aſide Chriſtianity, in the caſe: neither did they like the imitation thereof, in the names of popiſh ſaints, given to times and places, and other ſimilar ceremonies and obſervations.

They refuſe to pay tithes, church rates, &c. Secondly, Their refuſing to pay tithes and wages towards the ſupport of a miniſtry, from which they received no advantage, but entirely diſowned, ſo unreaſonably exacted of them by its advocates and votaries; of which ſays W. Penn, "Another part of the character of this people was and is, that they refuſe to pay tithes, or maintenance to a national miniſtry; and that for two reaſons; the one is, they believe all compelled maintenance, even to goſpel miniſters, to be unlawful; becauſe expreſsly contrary to Chriſt's command, who ſaid, "Freely you have received, freely give:"—at leaſt, that the maintenance of goſpel miniſters ſhould be free, and not forced. The other reaſon of their refuſal is, becauſe thoſe miniſters are not goſpel ones; in that the Holy Ghoſt is not their foundation, but human arts and parts, ſo that it is not matter of humour, or ſullenneſs, but pure conſcience towards God, that they cannot help to ſupport national miniſtries, where they dwell; which but too much, and too viſibly become ways of worldly advantage and preferment."

Thirdly, Their great care and ſtrictneſs,They ſtrictly pay their taxes to the government. in rendering to Caeſar, according to their manner of expreſſion, that is, to the government, its dues; in the punctual payment of taxes, cuſtoms, and diſcouraging all illicit and clandeſtine trade; and in being at a word in their dealings:—Inſomuch, that, in their particular printed advices to their brethren, they ſay,—"As the bleſſed truth, we profeſs, teacheth us to do juſtly to all men, in all things; even ſo more eſpecially,See Y. meeting epiſtle for 1715, 1719, 1732, &c. in a faithful ſubjection to the government, in all godlineſs and honeſty; continuing to render unto the king what is his due, in taxes and cuſtoms, payable to him according to law."—"For our ancient teſtimony hath ever been, and ſtill is, againſt defrauding the king of any of the above mentioned particulars, and againſt buying goods reaſonably ſuſpected to be run,"—"or doing any other thing whatſoever to the injury of the king's revenue, or of the common good, or to the hurt of the fair trader; ſo, if any perſon or perſons, under our name or profeſſion, ſhall be known to be guilty of theſe, or any other ſuch crimes and offences, we do earneſtly adviſe the reſpective monthly meetings, (hereafter explained) to which ſuch offenders belong, that they ſeverely repremand, and teſtify againſt ſuch offenders, and their unwarrantable, clandeſtine, and unlawful actions;—we being under great obligations of gratitude, as well as duty, to manifeſt, that we are as truly conſcientious to render to Caeſar the things that are Caeſar's, as to ſupport any other branch of our Chriſtian teſtimony."—And ſo great was the importance of this affair with them, that an annual enquiry was regularly made through all parts of the Britiſh dominions, where they had members of ſociety, whether the purport of theſe advices were duly put in practice, or not, and to enforce the ſame.

They were at a word in their dealings. J. Rutty."It hath moreover been a well known, diſtinguiſhing characteriſtic of this people, that anciently they did, from a religous principle, keep to a word, in buying and ſelling, and forbear that multiplicity of words, in making bargains; in which, how common ſoever among dealers, there wanteth not ſin, as the wiſe man obſerves, nor very often deceit."—"For they were, (ſays W. Penn) at a word in their dealing; nor could their cuſtomers, with many words, tempt them from it, having more regard for truth, than cuſtom; to example than gain."

Fourthly, As their juſtice was very remarkable in their ſtrict and conſtant adherence to the laws not only reſpecting the government's dues,They refrained from certain things accounted lawful, as the ſlave trade, &c. but in every other caſe, where their conſciences, in reference to things of a religious nature, were not affected thereby; in which ſituation nevertheleſs they were always paſſive; ſo were they very particularly diſtinguiſhable for refraining from certain things, under the articles of trade, even, accounted lawful, or permitted by the laws of the land, where they lived, which they thought unchriſtian, or unjuſt; among which I find the trading in ſlaves; See Y. meeting minutes, in M. S. for 1727, &c. J. Rutty. or the importation of negroes from their native country into other parts or the world, for ſlaves, was a practice ever highly cenſured, and a traffic never allowed among them, in Great Britain, though permitted and protected by the Legiſlature. It may be noted, that, though ſome of this ſociety, in America, in early time, when ſervants were very ſcarce, or aſſiſtance difficult to be got, in that country, inadvertently fell into the practice of purchaſing theſe negro-ſlaves, after they were imported, and others receiving them by inheritance, &c. whereby formerly, in this part of the world, divers of them became poſſeſſed of theſe people:—Yet this unnatural traffic there has been ſince, and is now, juſtly and entirely diſapproved and forbidden among them, in all its branches:—A trade ſo monſtrous and abominable, ſo unparallelled, both in ancient and modern hiſtory, all its circumſtances, cruelty, and the whole manner of carrying it on, being impartially and duly conſidered, that it ſeems unaccountable and aſtoniſhing, that any nation, at leaſt, pretending to juſtice and chriſtianity, ſhould countenance or tolerate ſuch a practice, ſuch an unnatural, and moſt deteſtable traffic!—Nay in its conſequences, moſt manifeſtly impolitic, as well as a moſt pernicious, diabolical and inhuman buſineſs! both in its preſent operation and conſequential effects, &c.

Fifthly, Their truth ſpeaking, They refuſe to ſwear on any occaſion. and refuſing to ſwear, on any occaſion; uſing the plain and ſimple affirmation and negative, inſtead of an oath. "Another doctrine of theirs (ſays W. Penn) was the ſufficiency of truth-ſpeaking, according to Chriſt's own form of ſound words, of yea, year nay, nay, among Chriſtians, without ſwearing, both from Chriſt's prohibition, to ſwear not at all, Matt. v. and for, that they being under the tie and bond of truth in themſelves, there was no neceſſity for an oath; and it would be a reproach to their Chriſtian veracity to aſſure their truth by ſuch an extraordinary way of ſpeaking; ſimple and uncompounded anſwers, as, yea and nay, (without aſſeverations, atteſtations, or ſupernatural vouchers) being moſt ſuitable to evangelical righteouſneſs. But offering, at the ſame time, to be puniſhed to the full, for falſe ſpeaking, as others for perjury, if ever guilty of it; and hereby they exclude with all true, all falſe and profane ſwearing, for which the land did, and doth mourn; and the great God was, and is, not a little offended with it."

Sixthly, Their cheerfully and valiantly ſuffering,Their valiantly ſuffering for their teſtimony. both in perſon and eſtate, from all ranks of people, for their conſcientious non-compliance with the vulgar and unreaſonable cuſtoms of the times, in which they lived, without endeavouring any retaliation, when in their power; their ſteady perſeverance, in patiently and paſſively enduring, for a long ſeries of years, the rigour of ſuch laws, as either deſignedly, or otherwiſe, affected their conſciences, and were uſed to force, or compel, conformity, in religious matters; which they always diſtinguiſhed from civil affairs, ſo abundantly demonſtrate the Chriſtian patience and fortitude of this people, that it would fill a large volume to ſpecify only the principal, or at leaſt, the common incidents of this nature, which have been conſpicuous among them: therefore, referring to their own writings, for an account of them, I ſhall only here inſert what R. Barclay mentions, in ſhort, on this point, in addreſſing his apology for the true Chriſtian Divinity, as held by this people, to king Charles the ſecond; who, after having hinted their hard and cruel ſufferings, both under Cromwell and the parliament, and alſo after the king's reſtoration,R. Barclay's apology, &c. ſays,—"For indeed their ſufferings are ſingular and obviouſly diſtinguiſhable from all the reſt of ſuch as live under thee, in theſe two reſpect."

R. Barclay. "Firſt, In that, among all the plots contrived by others againſt thee, ſince thy return into Britain, there never was any, owned by that people, found or known to be guilty (though many of them have been taken and impriſoned on ſuch kind of jealouſies) but were always found innocent and harmleſs, us became the followers of Chriſt; not coveting after, nor contending for, the kingdoms of this world, but ſubject to every ordinance of man, for conſcience ſake."

"Secondly, In that, in the hotteſt times of perſecution, and the moſt violent proſecutions of thoſe laws, made againſt meetings, being cloathed with innocency, they have boldly ſtood to their teſtimony for God, without creeping into holes, or corners, or once hiding themſelves, as all other diſſenters have done; but daily met according to their cuſtom, in the public places appointed for that end; ſo that none of thy officers can ſay of them, that they have ſurpriſed them in a corner, overtaken them in a private conventicle, or catched them lurking in their ſecret chambers; nor needed they to ſend out ſpies to get them, whom they were ſure daily to find in their open aſſemblies, teſtifying for God and his truth."

2. Under the ſecond head of temperance and moderation, Second head. which were conſpicuous through their whole conduct, it is not my deſign to enumerate every thing, practiſed by them, which properly belongs to theſe virtues; but only, as before, principally to exhibit wherein they were diſtinguiſhable from other people, in theſe reſpects.

Firſt, Their diſuſe of all gaming, and vain ſports; Their diſuſe of gaming, ſports, plays, &c. as the frequenting of plays, horſe-races, &c. was a cuſtom ſtrictly and conſtantly adhered to by them; as being moſt conſiſtent with a truly chriſtian life; the uſe of theſe, and ſimilar things, having, in their eſtimation, a manifeſt and infallible tendency to draw away, and alienate the human mind from the moſt important object of true happineſs, as thus expreſſed by R. Barclay, viz.

"It will not be denied but that men ought to be more in love of God, than of any other thing;R. Barclay. for we ought to love God above all things. Now it is plain, that men, who are taken up with love, whether it be of women, or of any other thing, if it hath taken a deep place in the heart, and poſſeſs the mind, it will be hard for the man ſo in love, to drive out of his mind the perſon, or thing ſo beloved; yea, in his eating, drinking and ſleeping, his mind will always have a tendency that way; and in buſineſs, or recreations, however intent he be in it, there will be but a very ſhort ſpace of time permitted to paſs, but his mind will let ſome ejaculation forth towards its beloved. And albeit ſuch an one muſt be converſant in thoſe things, that the care of this body, and ſuch like things call for; yet will he avoid, as death itſelf, to do thoſe things that may offend the party ſo beloved, or croſs his deſign in obtaining the thing ſo earneſtly deſired: though there may be ſome ſmall uſe in them, the great deſign, which is chiefly in his eye, will ſo balance him, that he will eaſily look over, and diſpenſe with ſuch petty neceſſities, rather than endanger the loſs of the greater by them. Now, that men ought to be thus in love with God, and the life to come, none will deny; and the thing is apparent from theſe ſcriptures, Matt. vi. 20. but lay up for yourſelves treaſures in heaven. Col. iii. 2. ſet your affections on things above, &c. and that this hath been the experience and attainment of ſome the ſcripture alſo declares, Pſalm lxiii. 1, 8. 2 Cor. v. 2."

"And again, that theſe games, ſports, plays, dancings, comedies, &c. do naturally tend to draw men from God's fear; to make them forget heaven, death and judgment; to foſter luſt, vanity and wantonneſs; and therefore are moſt beloved, as well as uſed by ſuch kind of perſons, experience abundantly ſhews, and the moſt ſerious and conſcientious, among all, will ſcarcely deny; which if it be ſo, the application is eaſy."

They avoided ſuperfluity &c.Secondly, They avoided ſuperfluity in the general courſe of their living; obſerving ſuch a temperate medium in the uſe of things, as they were ſenſible conduced moſt to a good ſtate both of body and mind; which diſtinguiſhed them from others, not only in their eating and drinking, in their converſation and diſcourſe, being generally of few words, but pertinent; but alſo in the furniture of their houſes, their apparel, or dreſs; and in their births, marriages and funerals; and not only ſo but they even ſometimes, condemned and diſuſed what only had a tendency to exceſs;—"Thus (ſays W. Penn, They did not drink healths, &c. on the cuſtom of drinking healths) they forbore drinking to people, or pledging of them, as the manner of the world is: a practice, that is not only unneceſſary but they thought, evil, in the tendencies of it, being a provocation to drink more than did people good, as well as that it was in itſelf vain and heatheniſh."

But, in regard to ſeveral of ſuch things,They are not for levelling, &c. and the proper uſe of temporal enjoyments, R. Barclay further obſerves:—"Let not any one judge, that from our opinion in theſe things, any neceſſity of levelling will follow; or, that all men muſt have things in common; our principle leaves every man to enjoy that peaceably, which either his own induſtry, or his parents, have purchaſed for him; only he is thereby inſtructed to uſe it aright, both for his own good and that of his brethren; and all to the glory of God: in which alſo his acts are to be voluntary, and in no ways conſtrained. And further, we ſay not hereby, that no man may uſe the creation more or leſs than another: for we know, that as it hath pleaſed God to diſpenſe it diverſely, giving to ſome more, and to ſome leſs, ſo they may uſe it accordingly."—"The ſafe place then is, for ſuch as have fulneſs, to watch over themſelves, that they uſe it moderately, and reſcind all ſuperfluities, being willing, as far as they can, to help the need of thoſe, to whom Providence hath allotted a ſmaller allowance. Let the brother of high degree rejoice, in that he is abaſed; and ſuch as God calls, in a low degree, be content with their condition, not envying thoſe brethren, who have a greater abundance; knowing they have received abundance, as to the inward man; which is chiefly to be regarded. And therefore, beware of ſuch a temptation, as to uſe their calling as an engine to be richer, knowing they have this advantage beyond the rich and noble, that are called, that the truth doth not any ways abaſe them, nay, not in the eſteem of the world, as it doth, in the others; but that they are rather exalted thereby, in that, as to the inward and ſpiritual fellowſhip of the ſaints, they become the brethren and companions of the greateſt and richeſt; and, in this reſpect, let him of low degree rejoice that he is exalted."

Of their chriſtian charity.As to the third head, in what manner they held and practiſed chriſtian charity, in its higheſt and ſublimeſt ſenſe, appears, in part, from what has been already ſaid of their firſt and chief principle; reſpecting ſome particular branches I ſhall further mention from W. Penn:

Their loving one another.Firſt, "Communion, and loving one another. This is a noted mark, (ſays W. P.) in the mouth of all ſorts of people, concerning them; they will meet, they will help and ſtick to one another, whence it is common to hear ſome ſay, look how the Quakers love and take care of one another. Others leſs moderate, will ſay, the Quakers love none but themſelves. And if loving one another, and having an intimate communion, in religion, and conſtant care to meet to worſhip God, and help one another, be any mark of primitive chriſtianity, they had it, bleſſed be the Lord, in an ample manner."

They did not go to law one with another.Their entire diſuſe of going to law one with another was a ſingular inſtance of their high ſenſe, and ſteady and uniform practice of chriſtian love and charity:—"To go to law one with another, (ſaith one of their writers) as it was among the primitive Chriſtians, is deemed an utter fault, and breach of fellowſhip with them; and commencing, or defending ſuits at law, in any caſe, without urgent neceſſity, is forbidden:"—Their differences, and diſputes, one with another, about their temporal affairs, when they happened, which was but ſeldom, being generally compoſed and ſettled by arbitrators, or perſons choſen, for that purpoſe, by the parties, among themſelves, without going to law."See R. Barclay's anarchy of the Ranters, &c. on this head.

Their loving enemiesSecondly, "To love enemies, (continues W. Penn) this they both taught and practiſed. For they did not only refuſe to be revenged for injuries done them, and condemned it, as of an unchriſtian ſpirit, but they did freely forgive, yea, help and relieve thoſe, that had been cruel to them, when it was in their power to have been even with them: of which many and ſingular inſtances might be given: endeavouring through faith and patience, to overcome all injuſtice and oppoſition; and preaching this doctrine, as Chriſtians, for others to follow."

Thirdly, Not fighting, but ſuffering, They did not fight but ſuffer, &c. is another teſtimony, peculiar to this people, in the words of W. Penn, viz. "They affirm, That Chriſtianity teacheth people to beat their ſwords into plowſhares, and their ſpears into pruning hooks, and to learn war no more; that ſo the wolf may lie down with the lamb, and the lion with the calf, and nothing that deſtroys be entertained in the hearts of the people: exhorting them to employ their zeal againſt ſin, and turn their anger againſt Satan, and no longer war one againſt another; becauſe all wars and fightings come of men's own hearts luſts, according to the apoſtle James, and not of the meek ſpirit of Chriſt Jeſus; who is captain of another warfare; and which is carried on with other weapons. Thus, as truth ſpeaking ſucceeded ſwearing, ſo faith and patience ſucceeded fighting, in the doctrine and practice of this people. Nor ought they, for this, to be obnoxious to civil government; ſince if they cannot fight for it, neither can they fight againſt it; which is no mean ſecurity to any ſtate: nor is it reaſonable that people ſhould be blamed for not doing more for others, than they can do for themſelves. And, Chriſtianity ſet aſide, if the coſts and fruits of war were well conſidered, peace, with all its inconveniencies, is generally preferable. And though they were not for fighting, they were for ſubmitting to government; and that not only for fear, but for conſcience ſake, where government doth not interfere with conſcience; believing it to be an ordinance of God, and where it is juſtly adminiſtered, a great benefit to mankind.It is obſervable, that though they abſolutely declined all military ſervice, not only in their perſons, but alſo in their refuſing to procure ſubſtitutes, or others, in their room, by hiring, or in anywiſe paying, or contributing for the perſonal ſervice of ſuch for them, in that capacity, or for any particular military purpoſe ſolely; yet in all other reſpects, they punctually and willingly paid their taxes, though of a mixed nature, that is both military and civil, for the ſupport of government, as before obſerved. Vide page 51. Though it has been their lot, through blind zeal in ſome, and intereſt in others, to have felt the ſtrokes of it with a greater weight and rigour, than any other perſuaſion, in this age; while they, of all others, religion ſet aſide, have given the civil magiſtrate the leaſt occaſion of trouble, in the diſcharge of his office."

Concerning this point it may be further obſerved from R. Barclay, viz.—"For it is as eaſy to obſcure the ſun, at mid-day, as to deny that the primitive Chriſtians renounced all revenge and fighting, and although this thing be ſo much known, yet it is as well knows, that almoſt all the modern ſects live in the neglect and contempt of this law of Chriſt, and likewiſe oppreſs others, who in this agree not with them, for conſcience ſake towards God: even, as we have ſuffered much in this our own country, becauſe we could neither ourſelves bear arms, nor ſend others in our places, nor give our money for the buying of drums, ſtandards, and other military attire. And laſtly, becauſe we could not hold our doors, windows and ſhops cloſe, for conſcience ſake, upon ſuch days as faſts and prayers were appointed, to deſire a bleſſing upon, and ſucceſs for, the arms of the kingdom, or commonwealth, under which we live; neither give thanks for the victories acquired by the effuſion of much blood. By which forcing of the conſcience they would have conſtrained our brethren, living in divers kingdoms at war together, to have implored our God for contrary and contradictory things, and conſequently impoſſible; for it is impoſſible that two parties fighting ſhould both obtain the victory. And becauſe we cannot concur with them, in this confuſion, therefore, we are ſubject to perſecution."

Fourthly, The laſt thing I ſhall mention under this head, is their maintaining all their own poor, Their charity to the poor, &c. at their own expence; or, without being chargeable to others, beſides contributing towards the ſupport of the poor of other ſocieties, equally with themſelves, in all common poor rates or taxes: inſomuch that no ſuch thing as a common beggar was permitted, or known, to be among them, of that ſociety. For, as they ſuffered none of their ſociety to be in ſo neceſſitous a condition, as others, ſo they were ſo careful in the education of their children and youth, that there were none among them, brought up without a competency of uſeful and plain learning; theſe things being annually and methodically enquired into, and ſtrictly practiſed through the whole ſociety, in every place. Thus, while, in theſe important matters, they were no ways burthenſome to others, and while they contributed to other ſocieties equally with themſelves, in paying all poor rates and taxes of every kind, they were moreover and beſides no leſs noted for moſt other acts of beneficence according to their ſtations in civil ſociety; being ever among the firſt, in works and inſtitutions of charity, where they lived, according to their abilities: ſo that in contributions of this nature, they were obſerved moſtly either to be among the introducers or promoters of them, or otherwiſe diſtinguiſhed for their liberal donations; and if any were in diſtreſs, they were generally known to be among the firſt to relieve them.

As the practice of divers of theſe particulars, mentioned under the preceding heads, made them appear, at firſt, very ſingular to many in all ranks and ſocieties of people; from whom they ſuffered much redicule,Theſe things made the Quakers appear ſingular, &c. unmerited abuſe, and cruel perſecution, chiefly on account of divers of theſe things; and as they ſtill appear to be ſubject to ſomething of the ſame nature, though in leſs degree, in ſome places, where they are but little known, and labor under falſe repreſentations; and where ignorance and a blind zeal diſpoſe people to reject and deſpiſe moderate enquiry; or where a ſtrong attachment to old cuſtoms, however abſurd, too frequently ſlights and refuſes ſober reaſoning, on religious ſubjects, for unprofitable and acrimonious diſputes, I ſhall, therefore, cloſe this part with the following ſhort concluſions, reſpecting them, from R. Barclay, viz.

Concluſions from R. Barclay."But laſtly, to conclude, if to give and receive flattering titles, which are not uſed becauſe of the virtues inherent in the perſons, but are, for moſt part, beſtowed by wicked men upon ſuch as themſelves; if to bow, ſcrape and cringe to one another; if, at any time, to call one another humble ſervant, and that moſt frequently without any deſign of real ſervice; if this be the honor that comes from God, and not the honor, that is from below, then indeed our adverſaries may be ſaid to be believers, and we condemned, as proud and ſtubborn, in denying all theſe things.

"But if, with Mordecai, to refuſe to bow to proud Hamon, and with Elihu, not to give flattering titles to men, leſt we ſhould be reproved by our Maker; and if, according to Peter's example, and the angel's advice, to bow only to God, and not to our fellow ſervants; and if, to call no man lord nor maſter, except under particular relations, according to Chriſt's command; I ſay, if theſe things are not to be reproved, then are we not blame worthy in ſo doing.

"If to be vain and gaudy in apparel; if to paint the face and plait the hair; if to be cloathed with gold and ſilver, and precious ſtones; and, if to be filled with ribbands and lace, be to be cloathed in modeſt apparel; and, if theſe be the ornaments of Chriſtians; and, if that be to be humble, meek and mortified, then are our adverſaries good Chriſtians indeed, and we, proud, ſingular and conceited, in contenting ourſelves with what need and convenience calls for, and condemning what is more, as ſuperfluous; but not otherwiſe.

"If to uſe games, ſports, plays; if to card, dice and dance; if to ſing, fiddle and pipe; if to uſe ſtage plays and comedies, and to lie, counterfeit and diſſemble, be to fear always; and if that be to do all things to the glory of God; and if that be to paſs our ſojourning here in fear; and if that be to uſe the world, as if we did not uſe it; and if that be, not to faſhion ourſelves acording to our former luſts; to be not conformable to the ſpirit and vain converſation of this world; then are our adverſaries, notwithſtanding they uſe theſe things, and plead for them, very good, ſober and ſelf-denying Chriſtians, and we juſtly to be blamed, for judging them, but not otherwiſe.

"If the prophanation of the holy name of God; if to exact oaths one from another, upon every ſlight occaſion; if to call God to witneſs, in things of ſuch a nature, in which no earthly king would think himſelf lawfully and honorably to be a witneſs, be the duties of a Chriſtian man, I ſhall confeſs that our adverſaries are excellent good Chriſtians, and we wanting in our duty: but if the contrary be true, of neceſſity our obedience to God, in this thing, muſt be acceptable.

"If to revenge ourſelves, or to render injury, evil for evil, wound for wound, to take eye for eye, tooth for tooth; if to fight for outward and periſhing things; to go a warring one againſt another, with whom we never ſaw, and with whom we never had any conteſt, nor any thing to do; being moreover altogether ignorant of the cauſe of the war, but only that the magiſtrates of the nations foment quarrels againſt one another; the cauſes whereof are, for the moſt part, unknown to the ſoldiers, that fight, as well as upon whoſe ſide the right and wrong are; and yet to be ſo furious, and rage one againſt another, to deſtroy all, that this, or the other worſhip may be received, or be aboliſhed; if to do this, and much more of this kind, be to fulfil the law of Chriſt, then are our adverſaries, indeed, true Chriſtians, and we miſerable heretics, that ſuffer ourſelves to be ſpoiled, taken, impriſoned, beaten and evilly treated, without any reſiſtance, placing our truſt only in God, that he may defend us, and lead us, by the way of the croſs, into his kingdom: but if it be otherwiſe, we ſhall certainly receive the reward, which the Lord hath promiſed to thoſe, that cleave to him, and, in denying themſelves, confide in him.

"And, to ſum up all, if to uſe all theſe things, and many more, that might be inſtanced, be to walk in the ſtrait way, that leads to life; be to take up the croſs of Chriſt; be to die with him to the luſts, and periſhing vanities of this world, and to ariſe with him in newneſs of life, and to ſit down with him in the heavenly places, then our adverſaries may be accounted ſuch, and they need not fear, they are in the broad way which leads to deſtruction; and we are greatly miſtaken, that have laid aſide all theſe things for Chriſt's ſake, to the crucifying of our own luſts, and to the procuring to ourſelves ſhame, reproach, hatred and ill-will, from the men of this world: not as if, by ſo doing, we judged to merit heaven, but, as knowing they are contrary to the will of him, who redeems his children from the love of this world, and its luſts, and leads them in the ways of truth and holineſs, in which they take delight to walk."

"If we ought to believe that it is our duty, according to the doctrine of the apoſtle, to be always ready to give an account of the hope, that is in us,1678. W. P's. firſt ſpeech to committee of parliament. and that to every ſober and private enquirer; certainly much more ought we to hold ourſelves obliged to declare, with all readineſs, when called to it by ſo great authority, what is not our hope, eſpecially when our very ſafety is eminently concerned in ſo doing, and that we cannot decline this diſcrimination of ourſelves from Papiſts, without being conſcious to ourſelves of the guilt of our own ſufferings; for that muſt every man needs be, that ſuffers mutely, under another character than that, which truly and properly belongeth to him, and his belief. That which giveth me a more than ordinary right to ſpeak, at this time, and in this place, is the great abuſe, that I have received, above any other of my profeſſion; for, of a long time, I have not only been ſuppoſed a Papiſt, but a ſeminary, a Jeſuit, an emiſſary of Rome, and in pay from the Pope, a man dedicating my endeavours to the intereſt and advancement of that party. Nor hath this been the report of the rabble, but the jealouſy and inſinuation of perſons otherwiſe ſober and diſcreet: Nay, ſome zealous for the Proteſtant religion, have been ſo far gone in this miſtake, as not only to think ill of us, and to decline our converſation, but to take courage to themſelves, to proſecute us for a ſort of concealed Papiſts; and the truth is, what with one thing, and what with another, we have been as the wool-ſacks, and common whipping-ſtock of the kingdom; all laws have been let looſe upon us, as if the deſign were not to reform, but to deſtroy us, and that not for what we are, but for what we are not: It is hard, that we muſt thus bear the ſtripes of another intereſt, and be their proxy, in puniſhment; but it is worſe, that ſome men can pleaſe themſelves in ſuch a ſort of adminiſtration."

"I would not be miſtaken, I am far from thinking it fit that Papiſts ſhould be whipped for their conſciences, becauſe I exclaim againſt the injuſtice of whipping Quakers for Papiſts: No, for though the hand, pretended to be lifted up againſt them, hath (I know not by what direction) lit heavy upon us, and we complain; yet we do not mean, that any ſhould take a freſh aim at them, or that they muſt come in our room; for we muſt give the liberty we aſk, and cannot be falſe to our principles, though it were to relieve ourſelves; for we have good will to all men, and would have none ſuffer for a truly ſober and conſcientious diſſent, on any hand: and I humbly take leave to add, that thoſe methods, againſt perſons ſo qualified, do not ſeem to me to be convincing, or indeed adequate to the reaſon of mankind; but this I ſubmit to your conſideration."

"To conclude, I hope we ſhall be held excuſed of the men of that profeſſion, in giving this diſtinguiſhing declaration, ſince it is not with deſign to expoſe them; but, firſt, to pay that regard, we owe to the enquiry of this committee; and, in the next place, to relieve ourſelves from the daily ſpoil and ruin, which now attend and threaten many hundreds of families, by the execution of laws, that we humbly conceive were never made againſt us."

W. P's. ſecond ſpeech to the committee of parliament."The candid hearing, our ſufferings have received from the committee, and the fair and eaſy entertainment, that you have given us, oblige me to add what ever can increaſe your ſatisfaction about us. I hope you do not believe, I would tell you a lie; I am ſure I ſhould chooſe an ill time and place to tell it in; but, I thank God it is too late in the day for that. There are ſome here that have known me formerly; I believe they will ſay, I never was that man; and it would be hard, if after a voluntary neglect of the advantages of this world, I ſhould ſit down, in my retirement, ſhort of common truth."

"Excuſe the length of my introduction, it is for this I make it. I was bred a Proteſtant, and that ſtrictly too: I loſt nothing by time or ſtudy; for years, reading, travel and obſervations made the religion of my education the religion of my judgment: my alteration hath brought none to that belief; and though the poſture I am in may ſeem odd, or ſtrange to you, yet I am conſcientious; and (till you know me better) I hope your charity will rather call it my unhappineſs, than my crime. I do tell you again, and here ſolemly declare, in the preſence of Almighty God, and before you all, that the profeſſion I now make, and the ſociety I now adhere to, have been ſo far from altering that Proteſtant judgment I had, that I am not conſcious to myſelf of having receded from an iota of any one principle, maintained by thoſe firſt Proteſtants and reformers of Germany, and our own martyrs, at home, againſt the Pope, and See of Rome.

"On the contrary, I do, with great truth,1678. W. P's. ſecond ſpeech to the committee of parliament. aſſure you, that we are of the ſame negative faith, with the ancient Proteſtant church, and, upon occaſion, ſhall be ready, by God's aſſiſtance, to make it appear, that we are of the ſame belief, as to the moſt fundamental poſſitive articles of her creed too. And, therefore it is, we think it hard, that though we deny, in common with her, thoſe doctrines of Rome, ſo zealouſly proteſted againſt, from whence the name Proteſtants; yet that we ſhould be ſo unhappy as to ſuffer, and that with extreme ſeverity, by thoſe very laws on purpoſe made againſt the maintainers of thoſe doctrines, we do ſo deny. We chuſe no ſuffering, for God knows what we have already ſuffered, and how many ſufficient and trading families are reduced to great poverty by it. We think ourſelves an uſeful people: we are ſure we are a peaceable people; but, if we ſtill ſuffer, let us not ſuffer as Popiſh recuſants, but as Proteſteſtant diſſenters.

"But I would obviate another objection, and that none of the leaſt, that hath been made againſt us, viz. That we are enemies to government, in general, and particularly diſaffected to this we live under: I think it not amiſs, but very ſeaſonable, yea, my duty, now to declare to you, (and that I do with good conſcience, in the ſight of the Almighty God) firſt, that we believe government to be God's ordinance; and next, that this preſent government is eſtabliſhed by the providence of God, and law of the land, and that it is our chriſtian duty readily to obey it, in all juſt laws; and wherein we cannot comply, through tenderneſs of conſcience, in all ſuch caſes, not to revile, or conſpire againſt the government, but, with chriſtian humility and patience tire out all miſtakes about us; and wait their better information; who, we believe, do as undeſervedly as ſeverely treat us; and I know not what greater ſecurity can be given by any people, or how any government can be eaſier from the ſubjects of it.

"I ſhall conclude with this; that we are ſo far from eſteeming it hard, or ill, that the houſe hath put us upon this diſcrimination, that, on the contrary, we value it as we ought to do, for an high favour, (and cannot chuſe but ſee, and humbly acknowledge God's providence therein) that you ſhould give us this fair occaſion to diſcharge ourſelves of a burden we have, not with more patience than injuſtice, ſuffered but too many years under; and I hope our converſation ſhall always manifeſt the grateful reſentment of our minds, for the juſtice and civility of this opportunity; and ſo I pray God direct you."

Parliament prorogued; and the Quakers not relievedThe committee agreed to inſert in a bill, then depending, a proviſo, or clauſe, for relief, in the caſe complained of; and the ſame did paſs the Houſe of Commons: But before it had gone through the Houſe of Lords, it was quaſhed by a ſudden prorogation of the parliament.

1679. He writes d • vers trea •••• &c.About this time, and the following year, the people's minds being hurried and diſturbed with rumours of plots, apprehenſions of a French invaſion, and deſigns to ſubvert the Proteſtant religion, and introduce Popery, he writ and publiſhed ſeveral pieces by way of advice to his friends, the Quakers, in particular, and alſo for ſettling the minds of the people in general, and turning them to their real and beſt intereſt, both in a religious and political ſenſe; among which was publiſhed, in the year 1679, that excellent treatiſe, entitled, "An addreſs to Proteſtants of all perſuaſions," &c.— And in the year 1681, there being a freſh perſecution againſt his friends, the Quakers, in the city of Briſtol, W. Penn writ them the following epiſtle, (which is here inſerted as a ſpecimen of his writing on ſuch occaſions) for their Chriſtian conſolation and encouragement, directed,

"To the friends of God in the city of Briſtol," 1681.

"This ſent to be read among them, when aſſembled to wait upon the Lord."

Having thus far purſued this abſtracted account of the life of W. Penn, I ſhall, in the next place, after having previouſly given a brief preliminary deſcription of the firſt riſe of the Britiſh colonies, in America, and more eſpecially of Weſt New Jerſey, in which he was ſo much concerned, attend him in the ſettlement and colonization of his province of Pennſylvania.