"1. Resolved, that it is the opinion of this house, that the acts of parliament made in the reigns of Queen Elizabeth and King James, against popish recusants, ought not to be ex-isters of religion, for removing scandalous tended against protestant dissenters.

ministers, and putting others in their places, "2. Resolved, that it is the opinion of this as well as to procure ministers for places where house, that the prosecution of protestant dis- there were none. A part of the proceedings senters upon the penal laws, is at this time of this committee was published, containing grievous to the subject, a weakening of the cases of one hundred who had been tried and Protestant interest, an encouragement to Pope-ejected; from which it appears that eighty of ry, and dangerous to the peace of the kingdom."

them were convicted of immoralities. The reputation of some of them has been defendThese votes showed the growing feeling in ed by writers on the side of the Church, favour of dissenters, and mark the gradual though they admit that others were very viprogress of those principles of religious liberty, cious, and the offences of several so foul, that which were more fully recognized in 1688, by it is a shame even to report them. Baxthe passage of the Toleration Act, under ter says, that "in all the counties where he William and Mary; a measure which af was acquainted, six to one, at least, if not

many more, that were sequestered by the com- and practices which then obtained, and from mittee, were by the oaths of witnesses proved the fanatical slang, and hypocritical grimace insufficient or scandalous, or especially guilty which were adopted by many, merely to answer of drunkenness and swearing. This I know, a purpose; our opinion will necessarily be unsays he, will displease the party, but I am sure that this is true."

The writings of Friends frequently mention ministers, whose characters were similar to those alluded to in the above statements; and if the language sometimes used by members of the Society, in addressing them, appears severe, an ample reason for it is furnished, by the disgraceful conduct to which too many were addicted. It is not designed, however, to involve the whole body in indiscriminate censure. There were, doubtless, among them, persons of sincere piety and exemplary lives, and who, according to the degree of light afforded them, endeavoured to discharge their duties with fidelity.

favourable. The truth perhaps lies between the extremes of unqualified censure, and undistinguishing approbation. Making all due allowance for the infirmity and sin which were combined with the profession of religionmaking every abatement for the inducements which then encouraged the use of a religious vocabulary-admitting that there was even a large portion of pure fanaticism, still, we apprehend an immense mass of genuine religion will remain. There must have been a large quantity of sterling coin, when there was such a circulation of counterfeit. In the best of the men of that period, there was, doubtless, a tincture of unscriptural enthusiasm, and the use of a phraseology, revolting to the taste of When the reins of government came into modern time; in many perhaps there was nothe hands of the Puritans, efforts were made thing more; but to infer, that therefore all was to procure a reformation in the morals of the base, unnatural deceit, would be unjust and unnation. The licentious practices which had wise. 'A reformation, says Jortin, is seldom grown out of the encouragement given to carried on without heat and vehemence, which games, sports and revels, on the first-day of borders on enthusiasm. As Cicero has observthe week, were checked. Those vain amuse-ed, that there never was a great man sine ments, together with stage plays, were pro-afflatu divino [without a divine inbreathing ;] hibited; the observance of the first-day was strictly enforced, and regular attendance at places of worship enjoined.

It was certainly a period, when the profession of religion, and a compliance with its exterior requisitions were held in high esteem; though it cannot be denied, that there were some who put on the garb, in order more effectually to accomplish their ambitious and sinister designs. However just the severe censures of some historians may be, with reference to these individuals, they cannot with fairness be applied to others-nor should the whole mass of Puritans be stigmatized, in consequence of the duplicity of some particular professors.

The following observations from Orme's life of Owen, will serve to illustrate the religious condition of the nation during the protectorship of Oliver, viz.

"Of the true state of religion during the period of Cromwell's government, it is difficult to form an accurate estimate. Judging from certain external appearances, and comparing them with the times which followed, the opinion must be highly favourable. Religion was the language and garb of the court; prayer and fasting were fashionable exercises-a profession was the road to preferment-not a play was acted in all England for many years; and from the prince to the peasant and common soldier, the features of Puritanism were universally exhibited. Judging again from the wildness and extravagance of various opinions

so in times of religious contests, there seldom was a man very zealous for liberty, civil and ecclesiastical, and a declared active enemy to insolent tyranny, blind superstition, political godliness, bigotry and pious frauds, who had not a fervency of zeal which led him, on some occasions, beyond the bounds of sober, temperate reason."

From the dawn of the reformation, the spirit of religious inquiry had been kept alive and strengthened by the very efforts used to suppress it. The shackles with which priestcraft had attempted to bind the human mind, had been in some measure broken, and an earnest desire awakened after the saving knowledge of the truth, as it is in Jesus. This was increased by the troubles of the times. The nation was torn by intestine strife. Civil war, with all its attendant evils, raged throughout the country, and the property, as well as the lives of the subjects, were at the mercy of a lawless soldiery. Many were stripped of their outward possessions; reduced to poverty and want, and often obliged to abandon their homes, and flee for the preservation of their lives.

This melancholy state of affairs, had a tendency to loosen their attachments from the world, by showing the precarious tenure of all earthly enjoyments, and to induce men to press after those substantial and permanent consolations, which are only to be found in a religious life.

Where the ecclesiastical and civil power

were so frequently shifting hands, and the national form of religion changing with every change of rulers, new sects and opinions arising, and different teachers of religion inviting their attention, and saying, "Lo here is Christ! or lo he is there!" it is not surprising that the honest and sincere inquirers after the right way of the Lord, should be greatly perplexed. The effect of these commotions was to wean men from a dependance on each other, in the work of religion, and to prepare their minds for the reception of the important truth, that however useful instrumental means of divine appointment may be, it is the glory of the gospel dispensation, that the Lord, by his Holy Spirit, is himself the teacher of his people. Previous to the commencement of George Fox's ministry, many had withdrawn from all the acknowledged forms of public worship, and were engaged in diligently searching the Holy Scriptures, with prayer for right direction in the path of duty, and frequently meeting in select companies, for the worship of Almighty God and their mutual edification. Among these the preaching of George Fox found a ready entrance, and many of them joined in religious profession with him.

heat of discussion, the mind is not in a condition to form a sound and correct judgment. The weakness or mistakes of an opponent, are seen through a medium, which greatly magnifies them; while his virtues are either depreciated, or distorted into errors. The controversial writings of the times, furnish evidence of the existence of these uncharitable feelings, among nearly all denominations of professors; and he who reads them with the enlightened and liberal views of religious toleration, which now happily obtain, will observe with regret, men of unquestionable piety, unchristianizing each other for opinion's sake; and lament that such monuments of human frailty should have been handed down to posterity.

Those who judge of the writings of the first Friends, by modern standards of literary excellence and courtesy, are apt to censure them for their severity. Much, however, may be said in extenuation of them. Friends were particularly obnoxious to the hatred of the clergy, in consequence of their unyielding opposition to a ministry of human appointment, to the system of tythes and a forced maintenance. Their views on these subjects, which The period of which we have been speaking, they fearlessly published, struck directly at may justly be denominated the age of polemic priestcraft. Deeply affected by the corruption strife. The war itself had been commenced which they saw among many who assumed ostensibly for the redress of religious griev- the sacred office, they boldly declaimed against ances. In the camp and the field, as well as their cupidity, licentiousness, and persecution. by the fireside, religion was the absorbing This course drew upon them a host of enetheme. The Baptists and Independents en-mies, who were not very nice in the choice of couraged persons to preach, who had not means to lessen their influence and prejudice studied for the ministry, nor been formally their characters. Friends were assailed with ordained; and numbers of this description calumny and misrepresentation; opinions and engaged in the vocation, with unwearied as- practices were charged upon them, of which siduity, often holding meetings in the fields, they solemnly declared themselves innocent; or preaching in the market places. The par- yet they were again and again renewed with liament army abounded with them, and preach- the boldest effrontery. The conduct of some ing, praying, and disputing on points of doc- of the visionary sects which arose about the trine, were daily to be heard among both offi- same time, was unjustly imputed to them, and cers and soldiers. Public disputations were every advantage that could be taken, was eaalso common, and were often conducted with a gerly embraced to prejudice their religious warmth of temper, and harshness of language, profession. Harassed by this unchristian conwhich seem hardly consistent with the meek duct, and at the same time smarting under a and gentle spirit of the gospel. Modern ideas cruel persecution, they must have been more of courtesy and propriety, can scarcely tole- than human, if the weakness of nature had rate the latitude of expression, which the an- never betrayed them into an unguarded, or tagonists sometimes indulged toward each other, intemperate expression. A comparison, hownot only on these occasions, but in their con-ever, with other controversialists of the times, troversial essays.

will show that they were not peculiar in this Amid so much strife and contention, and respect. It should be recollected, too, that the intemperate feelings naturally arising out language, as well as the regulations of deof them, it is not surprising, that even good corum toward opponents, have undergone a men should have formed erroneous opinions great change since that time. Expressions of the character and sentiment of each other. which sound harsh and offensive to modern They judged rather by the impulses of pre-ears, were then considered strictly within the judice and sectarian feeling, than by the limits of propriety, and appear to have given no law of truth and Christian kindness. In the offence to those who were the objects of them.

This license of the tongue and pen, is found religion and religious things were made a also in the parliamentary debates, and ap- mere laughing-stock. The restoration opened pears to have characterized those times of the very floodgates of vice and wickedness. excitement and recrimination. "A spirit of extravagant joy," says Bishop Another practice which prevailed to some Burnet," spread over the nation, that brought extent, was that of going into the places of in with it the throwing off the very professions worship, and addressing the congregation of virtue and piety: all ended in entertainduring the time of service. Custom had ments and drunkenness; which overrun the sanctioned the practice of asking the minister, three kingdoms to such a degree, that it very at the close of the service, respecting difficult much corrupted all their morals. Under the or abstruse points, which required explanation. cover of drinking the king's health, there were This liberty was exercised to a much greater great disorders and great riots every where." extent, during the period of which we have This lamentable state of things was the source been speaking, and not unfrequently a dispute of great concern to Friends, several of whom followed. The overthrow of the national form addressed the king on the subject, reminding of worship, and the consequent termination of him of the fate of Sodom and Gomorrha; and ecclesiastical restrictions, had a tendency to that in his own dominions, wickedness had induce greater latitude in this respect, than reached a height which must certainly call comports with our ideas of good order. The down the divine displeasure. Many Friends manner in which Friends speak of those cases, were engaged to go to the courts of justice and in which they went to places of worship other exhort the officers to the discharge of their than their own, induces the belief that it was duties in endeavouring to suppress it; they also not extraordinary; and in most, if not all, in- preached against it in the markets and places stances in which violence to their persons was of public entertainment. So contrary were the consequence, it appears to have been the their example and precepts, to the prevailing doctrine delivered, rather than the time and corruptions, and so plain and fearless the remanner of communicating it, which called bukes they administered, that they were subforth the angry passions of the assailants.jected to much abuse; yet in many cases, Friends were not alone in this course, and they were the happy instruments of turnsometimes their ministrations were so accept- ing sinners from the evil of their ways. able to the audience, as to induce them to remain, after the stated preacher had withdrawn. The religious men of that day, are commonly charged with evincing a fanatical and enthusiastic spirit, and Friends of course come in for a large share of the censure. To deny that there were cases in which such a spirit was evinced, would be folly; but to brand whole communities of professing Christians with those epithets, on account of the excesses of a few members, would be extremely unjust. It is, moreover, difficult for us to judge correctly of the exigencies of the church during that period, and what degree of energy and fervour was requisite, to carry those holy men through the work of their day. We know that a much stronger feeling must have been necessary to stem the torrent of abuse and persecution, and carry forward the reformation, than the present day of outward ease and liberty would probably elicit. It is, moreover, highly unreasonable to allow men of the world, their fervour and self-devotion in the pursuit of the comparatively trivial objects of their choice, and yet censure them in those who are pressing after the momentous concerns of salvation, with an earnestness becoming their vast importance.

In the succeeding reign of Charles II., the face of things was greatly changed. The court was devoted to licentious pleasures, while

The licentiousness which had infected nearly all ranks of society, and was tolerated, if not countenanced, by too many whose duty it was to repress it, furnished ample reason for the close and even sharp expostulations, which are found about this time in the writings of Friends.

In taking a view of the religious principles of the Society, it is proper to remark, that they have always scrupulously adhered to the position, of proving their doctrines by the testimony of the Holy Scriptures, rejecting whatever was contrary to the tenor of those divine writings. In their ministerial labours, their constant appeal to the people, against the exist ing errors, was to Holy Scripture. It is a well known fact that George Fox carried a Bible with him, which he frequently used in his preaching; and in the meeting house which he gave to Friends of Swarthmore, he placed a Bible for the convenience of reference and perusal, by those who attended the meeting. Samuel Bownas also carried a copy of the Holy Scriptures with him, and sometimes preached with it in his hand; and there is reason to believe that the practice was not uncommon. These facts contradict the groundless accusation which is sometimes made, that those worthy men did not acknowledge the paramount authority of Holy Scripture over all other writings. The Society has al

Apostles.

But no sooner were these accusations made, than they were met by an unqualified denial, asserting in the fullest and most solemn manner, their sincere belief in all that the Scriptures say respecting their Divine origin, authority, and use.

ways accepted them fully and literally, as a rule of faith and practice under the enlightening influences of the Spirit of Truth, by which they were given forth. Such is the high character they have ever attached to the Sacred text, that they uniformly refused to accept, instead of it, the glosses and interpreta- The prominent manner in which they betions of school men. It was thus they were lieved themselves called to hold up the imporled to the observance of the positive com- tant offices of the Holy Spirit in the work of mands of our Saviour not to swear or fight, salvation, was another source of misappreheneven in self defence, as well as to the strict sion among their opponents. Baxter, in his and literal acceptance of those precepts which account of Friends, says of them, "They forbid worldly compliance and indulgence; spake much for the dwelling and working of from the force of which, too many professors the Spirit in us, but little of justification and have sought to escape. It is true, that they the pardon of sin, and our reconciliation with recommended their hearers to Christ Jesus God, through Jesus Christ." the Heavenly Teacher, who, by his Holy It is not correct to say that Friends "spake Spirit, has come to teach his people himself; little" on the great doctrines of justification yet they were careful to support this recom- and remission of sins, through Christ Jesus, mendation by showing its entire consonance our propitiation; for they frequently and earwith the whole scope of the Christian dispen-nestly insisted on them. But finding that these sation.

But while Friends fully admitted the divine origin and authority of the Sacred Volume, and acknowledged the richness of the blessing we enjoy in having it preserved and transmitted to us, through the goodness of Divine Providence, they dared not put it in the place of Christ, either as regarded honour or office, nor prefer it to the operations and teachings of the Holy Spirit in the heart; errors, which they believed they saw in many of the high professors of their day.

They wished the Scriptures of Truth and the Holy Spirit to occupy the places in the work of salvation, respectively assigned to them in the Bible itself, and that the honour due to the Author and Giver should not be conferred on the gift. It was for these causes, that they pressed on professors the necessity of coming unto Christ, that they might have life, even though versed in the literal knowledge of the Bible. That as its precious truths are not savingly known or appreciated by the unassisted reason of fallen man, so it is necessary to seek the aid of the Holy Spirit, which searcheth all things, yea, the deep things of God, to open our understandings, and illuminate the darkness of our hearts, and prepare us for their reception. In asserting the superiority of the knowledge thus derived through the operations of the Holy Spirit, over that which is acquired from reading the Sacred Volume by the mere exercise of the unassisted intellectual faculties, Friends were sometimes misunderstood; and charged with denying the Scriptures of Truth, placing their own writings on a level with them, and professing that equally good Scriptures could be written at the present day, as those which were penned by Prophets, Evangelists, and VOL. I.-No. 1.

were generally admitted by all Christian professors, while many either entirely denied, or undervalued the work of the Holy Spirit in the heart, they were engaged to call the attention of the people to this, as the life of true religion; without which the Scriptures could not make them wise unto salvation, and Christ would have died for them in vain. But while thus enforcing this important doctrine of Holy Scripture, they were careful to recognize and acknowledge the whole scope of the Gospel, in all its fulness. They declared against that construction of the doctrine of Christ's satisfaction, which taught men to believe they could be justified from their sins, while they continued in them impenitent; asserting that the very design of Christ's coming in the flesh, was to save people from their sins, and to destroy the works of the devil. Yet they fully and gratefully acknowledged the mercy of God, in giving his dear Son, a ransom and atonement for mankind, that the penitent sinner might be justified freely by his grace, through the redemption that is in Christ Jesus.

Many of them were persons who had been highly esteemed for their piety, in the socie ties with which they had formerly been connected, and several of them had been preachers. In the progress of their religious experience, they were convinced that they had been resting too much on a bare belief of what Christ had done and suffered for them, when personally on earth, and also in the ceremonies of religion, without sufficiently pressing after the knowledge of "Christ in them, the hope of glory"-to feel his righteous government set up in their hearts, and the power of the Holy Spirit giving them the victory over sin in all its motions, and qualifying them to serve God in newness of life. They saw that

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