and imparting to man a true sense and view of his condition, as it is in the divine sight. It is called Christ (Rom. viii. 10; x. 6, 7, 8); Christ within, the hope of glory (Col. i. 27); the kingdom of God within (Luke xvii. 21); the word of God (Heb. iv. 12, 13); a manifestation of the Spirit, given to every man to profit withal (1 Cor. xii. 7); the seed (Luke viii. 11); a still small voice (1 Kings xix. 12); because most certainly heard in a state of retirement, but drowned by the excitement of the passions, the rovings of the imagination, and the eager pursuit of worldly objects. "And thine ear shall hear a word behind thee saying, This is the way, walk ye in it-when ye turn to the right hand, and when ye turn to the left."

It is compared to a "grain of mustard seed, the smallest of all seeds," being at first little in its appearance; but, as it is obeyed, growing and extending like that plant, until it occupies the whole ground of the heart, and thus expands into and sets up the kingdom of God in the soul. (Luke xiii. 19.) For the like reason it is compared to " a little leaven, which a woman took and hid in three measures of meal,* until the whole was leavened," or brought into its own nature. (Luke xiii. 21.)

This unspeakable gift, through the infinite wisdom and goodness of the divine economy, speaks to every man's condition, supplies all his spiritual need, and is a present and all-sufficient help in every emergency and trial. To the obedient it proves a "comforter," under temptation a "monitor," and a "swift witness" against the transgressor. It is a "quickening spirit" to rouse the indifferent; "like a refiner's fire, and like fuller's soap, purifying the unclean;" and as a "hammer" to the heart of the obdurate sinner; and in all, an infallible teacher, and guide to virtue and holiness.†

And as there are diversities of operations and administrations, so also there are diversities of gifts bestowed on the members of the body (1 Cor. xii. 4-12): "The Spirit dividing to every man severally as he will," in order that every office and service in the church militant may be performed, to preserve its health, strength, and purity. And thus by one and the "self same spirit," "we are all baptized into one body, whether Jews or Gentiles, whether bond or free; and all are made to drink into one spirit." (1 Cor. xii. 13.)

* A measure was two and a half gallons; the quantity of meal was, therefore, nearly one bushel.

+ For a further exposition of this fundamental principle of the Society of Friends, the reader is referred to the following works: Barclay, pp. 78, 81, 82; George Fox, "Great Mystery," pp. 140, 142, 188, 217, 245; Christian Quaker, Phila. edition, 1824, pp. 198, 200; Ib. pp. 5 to 55; George Fox's Journal, passim; Stephen Crisp's Sermon at Grace Church Street, May 24, 1688.

Divine internal light is often confounded with conscience, and thus inferences are drawn against the truth of the doctrine. But this principle is as distinct from that natural faculty, as the light of the sun is distinct from the eye on which it operates. From a wrong education, and from habitual transgression, the judgment becomes perverted or darkened, and often " calls evil good and good evil;" and conscience being swayed by the judgment responds to its decisions, and accuses or excuses accordingly. In this manner conscience becomes corrupted and defiled. Now it is our belief that, if the discoveries made and monitions given by divine light, to the mind, were strictly attended to; it would correct and reform the erring conscience and judgment, and dissipate the darkness in which the mind becomes involved.

Such is our testimony to the great fundamental principle in religion, as we believe and understand it. We exclude speculative opinions. If the reader be dissatisfied with our impersonal form of expression, let him change it and it will be a change of name only. We dispute not about names.

We believe in the divinity of Christ-not of the outward body, but of the spirit which dwelt in it—a divinity not self-existing and independent, but derived from the Father, being the Holy Spirit, or God in Christ. "The Son can do nothing of himself," said Christ; and again, "I can of mine own self do nothing" (John v. 19, 30); and in another place, "The Father that dwelleth in me he doeth the work" (John xiv. 10); " As my Father hath taught me, I speak these things" (John viii. 28); " Even as the Father said unto me, so I speak," (John xii, 50.)*

66

We reject the common doctrines of the Trinity and Satisfaction, as contrary to reason and revelation, and for a more full expression of our views on these subjects, we refer the inquiring reader to the works below cited. We are equally far from owning the doctrine of "imputed righteousness," in the manner and form in which it is held. We believe there must be a true righteousness of heart and life, wrought in us by the Holy Spirit, or Christ within; in which

* See also John iii. 34; v. 26, 36; vi. 38, 57; vii. 16; viii. 28, 42; xii. 49; I. Pennington, vol. iii. pp. 61, 62, 236; Whitehead's Light and Life of Christ, p. 35; Thomas Zachary, p. 6; Wm. Penn, vol. ii. pp. 65, 66; Edward Burrough, p. 637; Wm. Baily, pp. 157, 158; Stephen Crisp, pp. 75, 76.

+ Wm. Penn's "Sandy Foundation Shaken," passim; I. Pennington, vol. ii. pp. 115, 116, 427; vol. iii. pp. 32, 34, 54, 61, 62, 135, 226, 236; Job Scott's "Salvation by Christ," pp. 16, 22, 24, 25, 29, 30, 35; Christian Quaker, pp. 34, 135, 199, 262, 276, 350, 354, 369, 405; Wm. Penn's Works, fol. ed. vol. ii. pp. 65, 66, 420, 421; vol. v. p. 385; Wm. Baily, pp. 157, 158; T. Story's Journal, p. 385; Fox's Doctrinals, pp. 644, 646, 664, 1035.

work we impute all to him, for of ourselves we can do nothing. Neither do we admit that the sins of Adam are, in any sense, imputed to his posterity; but we believe that no one incurs the guilt of sin, until he transgresses the law of God in his own person. (Deut. i. 39; Ezek. xvii. 10-24; Matt. xxi. 16; Mark x. 14, 15, 16; Rom. ix. 11.) In that fallen state, the love and mercy of God are ever extended for his regeneration and redemption. God so loved the world, that he sent his only begotten Son into the world, in that prepared body, under the former dispensation, for the salvation of men. And it is through the same redeeming love, and for the same purpose that, under the "new covenant," he now sends the Spirit of his Son into our hearts, a mediator and intercessor, to reconcile us, and render us obedient to the holy will and righteous law of God. We believe that all, that is to be savingly known of God, is made manifest or revealed in man by his Spirit (Rom. i. 19); and if mankind had been satisfied to rest here, and had practised on the knowledge thus communicated, there would never have existed a controversy about religion, and no materials could now have been found for the work, of which this essay forms a part. (Deut. xxviii. 15, 29.)

Our testimony concerning the Scriptures.-We believe that the scriptures have proceeded from the revelations of the Spirit of God to the saints; and this belief is founded on evidence furnished by the. same Spirit to our minds. We experience them to be profitable for doctrine, for reproof, for correction, for instruction in righteousness. But as they are a declaration from the fountain only, and not the fountain itself, they bear the same inscription as the sun-dial: "Non sine lumine"-useless, or a dead letter, without light;* because the right interpretation, authority and certainty of them, and, consequently, their usefulness, depend on the assurance and evidence of the same Spirit by which they were dictated, given to the mind of the reader. (2 Cor. iii. 6.) For, although we believe that we may be helped and strengthened by outward means, such as the scriptures, and an authorized gospel ministry: yet it is only by the Spirit that we can come to the true knowledge of God, and be led "into all truth." Under these several considerations, we cannot accept these writings as the foundation and ground of all religious knowledge, nor as the primary rule of faith and practice; since these high attributes belong to the divine Spirit alone, by which the scriptures themselves are tested. Neither do we confound cause and effect by styling them the "Word of God," which title belongs to Christ alone, the

* Phipp's "Original and Present State of Man."

fountain from which they proceeded. (Eph. vi. 17; Heb. iv. 12; Rev. xix. 13.)

Our testimony on Divine Worship, the Ministry, &c.-We believe that they, that worship the Father aright, must worship him in spirit and in truth, and not in a formal manner. (John iv. 24.) Hence, when we meet together for public worship, we do not hasten into outward performances. (1 Pet. iv. 11.) For, as we believe that of ourselves, and by our own natural reason, we can perform no act that will be acceptable to God, or available to our own advancement in righteousness, without the sensible influence of his good Spirit (1 Cor. xii. 3): much less can we, without this divine aid, be useful to others, or minister at set times, seeing that this essential requisite is not at our command. Therefore it is our practice, when thus met together, to sit in silence, and withdraw our minds from outward things, to wait upon God, and "feel after him, if haply we may find him." (Psalm xlvi. 10.) And in these silent opportunities we are often strengthened and refreshed together by his heavenly presence. (Matt. xviii. 20.) This manner of worship we believe to be more acceptable to our great Head, "who seeth in secret," than set forms of prayer or praise, however specious, performed in the will of man. (1 Cor. ii. 13; Luke xii. 12.) Yet we do not exclude the use of a rightly qualified ministry, but believe it to be a great blessing to the church. Nor do we exclude vocal prayer, when properly authorized; though we bear testimony against the custom of appointing times and persons for this solemn service by human authority; believing that without the immediate operation of the divine power, "we know not what we should pray for as we ought." (Rom. viii. 26.)

I have before stated it as our belief, that outward rites and ceremonies have no place under the Christian dispensation, which we regard as a purely spiritual administration. Hence we hold that the means of initiation into the church of Christ does not consist in the water-baptism of John, which decreasing rite has vanished (John iii. 30); but in Christ's baptism, (Matt. iii. 11,) or that of the Holy Spirit; the fruits of which are repentance and the new birth. Neither do we believe that spiritual communion can be maintained between Christ and his church, by the use of the outward "elements" of bread and wine, called the "supper," which is the type or shadow only; but that the true communion is that alluded to in the Revelations: "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."

A hireling ministry, or the practice of taking money for preach

ing, we testify against, as contrary to the plain precept and command of Christ, "Freely ye have received, freely give." Further, we hold that to constitute a minister of Christ requires a special gift, call, and qualification from the blessed Master, and that neither scholastic divinity, philosophy, nor the forms of ordination, confer in any degree either ability or authority to engage in this service of Christ, (1 Cor. ii. 4, 5, 13,) who has forewarned us that without him we can do nothing for ourselves. (John xv. 5.) As we believe that gifts in the ministry are bestowed by the Head of the Church, so we presume not to limit him in the dispensation of them, to any condition of life, or to one sex alone; seeing that male and female are all one in Christ. And this liberty we look upon as a fulfilment of prophecy, having received abundant evidence of its salutary influence in the church. (Acts ii. 16, 17; xxi. 9.)

Our testimonies against war, slavery, and oaths, are generally well known, and have their rise in the convictions of the spirit of truth in our minds, amply confirmed by the precepts and commands of Christ and his apostles, to which we refer the reader.

We condemn frivolous and vain amusements, and changeable fashions and superfluities in dress and furniture, shows of rejoicing and mourning, and public diversions. They are a waste of that time given us for nobler purposes, and are incompatible with the simplicity, gravity, and dignity that should adorn the Christian cha

racter.

We refrain from the use of the plural number to a single person, and of compliments in our intercourse with men, as having their origin in flattery, and tending to nourish a principle, the antagonist of that humility and meekness, which, after the example of Christ, ought to attach to his disciples. We also decline giving the common names to the months and days, which have been bestowed on them in honour of the heroes and false gods of antiquity, thus originating from superstition and idolatry.

We inculcate submission to the laws in all cases where the "rights of conscience" are not thereby violated. But as Christ's kingdom is not of this world, we hold that the civil power is limited to the maintenance of external peace and good order, and therefore has no right whatever to interfere in religious matters.