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         Title: Primitive Christianity
    Creator(s): Penn, William (1644-1718)
   Print Basis: Philadelphia: Miller and Burlock, 1857
        Rights: Public Domain
    LC Call no: BX7617.P5 P7 1857
   LC Subjects:

                Christian Denominations

                Protestantism

                Post-Reformation

                Other Protestant denominations

                Friends. Society of Friends. Quakers
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                             OPINIONS OF THE PRESS.

   Primitive Christianity Revived in the Faith and Practice of the people
   called Quakers: written in testimony to the present dispensation of God
   through them to the world; that prejudices may be removed, the simple
   informed, the well-inclined encouraged, and the truth and its innocent
   friends rightly represented. By William Penn. To which is prefixed a
   memoir of Penn, by James M. Brown, of Virginia. Philadelphia: published
   by Miller and Burlock, George street, above Eleventh. Price, fifty
   cents.

   "The name of William Penn is fondly and widely cherished in the State
   called by his name. He was one of the noblest of men, and his words and
   acts are immortal. We are glad of the republication of this admirable
   work, and to see the memoir of Penn on the printed page. The example
   and lessons taught by him will do good where they are known, and become
   the subject of reflection. Mr. Brown has placed the State of Penn and
   others under special obligation for securing the publication of this
   work. It contains 150 pages, and is neatly bound."--Christian
   Chronicle.

   "The above-named work, by William Penn, has always been acknowledged by
   the Society of Friends as a clear and candid, though brief, exposition
   of its belief upon the great and cardinal doctrines of Christianity. It
   is a sufficient answer to the cavils that have been renewedly put forth
   by some in the present day, who appear anxious to have it believed that
   our early Friends were not orthodox in relation to the divinity of
   Jesus Christ and the atonement made by him for the sins of the whole
   world. It also fully sets forth and demonstrates what the author lays
   down 'as a main fundamental in religion,' and the 'ancient, first, and
   standing testimony' of Friends,--viz.: 'That God through Christ hath
   placed a principle in every man, to inform him of his duty, and to
   enable him to do it; and that those who live up to this principle are
   the people of God, and that those who live in disobedience to it are
   not God's people, whatever name they may have or profession they may
   make of religion.'

   "We are glad to find that a member of another religious denomination
   than our own has become so much interested in this little work as to be
   at the labour and expense of publishing an edition of it; and we hope
   he may succeed in spreading it widely among persons of all professions.
   He has prefaced it with a short biographical notice of William Penn,
   including the principal parts of Foster's refutation of the calumnies
   of Macaulay.

   "The whole work contains 150 pages, and is sold for fifty cents a
   copy."--The Friend.

   "We have received a copy of this work from the author of the memoir,
   who announces himself a member of the Methodist Episcopal Church.

   "Having met with the treatise of William Penn, he was interested in its
   contents, and concluded to republish it in its present form. He appears
   to have formed a correct idea of the character of this distinguished
   man, both as a Christian and legislator, and in the memoir prefixed to
   the work has introduced him as an example to the rising generation.

   "'Primitive Christianity Revived' was written by William Penn soon
   after the death of his eldest son, and was 'intended to show that the
   principles of Friends are the same as those of the Primitive Church,
   and that the life and power of religion, when received in faith and
   obeyed without reserve, will produce the same fruits of holiness as in
   the morning of the gospel day.'"--Friends' Intelligencer.

   "Penn's Primitive Christianity Revived.--We have received a copy of a
   new edition of this short but valuable treatise, to which is prefixed a
   brief Memoir of the Author, by James M. Brown, of Virginia; also,
   Dixon's refutation of the 'Macaulay Charges.'

   "J. M. Brown is a member of the Methodist Episcopal Church, and, in
   stating the reasons for his interest in the reprint of a work of
   William Penn's more than one hundred and fifty years after its first
   publication, says:--

   "'Read the work attentively, and consider well the character of the man
   in connection with the condition of the world at that time,--its moral
   darkness, the prevalence of dishonesty, priestcraft, superstition,
   intolerance, bigotry, and church pride,--in short, every thing hateful
   to a man like William Penn, who was too wise to be cheated by the
   vanities, empty professions, or promises of this fleeting world; and
   then judge whether it be not high time to recur to first lessons and
   first principles, and whether there be a man, woman, or child who would
   not be not only gratified but much profited by a careful and proper
   reading of this little volume.'"--Friends' Review.

   "A most interesting volume lies upon our table, from James M. Brown, of
   Virginia, the 'Primitive Christianity' of William Penn; a treatise from
   the founder of Pennsylvania, on the essential principles of
   Christianity as held by the Quakers. The Christian community at large
   will thank Mr. Brown for reviving this work, for, whatever may be our
   dissent from a few of its most 'Quakerish' notions, it is a noble
   'testimony' for evangelical orthodoxy in general. It is seasonable also
   in its appearance. Quakerism is disintegrating throughout this country;
   Parkerism is taking its place. William Penn is summoned to remonstrate
   against this declension. The book should be universally circulated
   among the descendants of his people, and it can hardly be less useful
   among others. It is introduced by a good biographical sketch, and is
   embellished by a portrait of Penn, and an engraving of the famous
   'Treaty Tree.'"--Christian Advocate and Journal.
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                             PRIMITIVE CHRISTIANITY

REVIVED

IN THE FAITH AND PRACTICE OF THE PEOPLE CALLED

QUAKERS;

   WRITTEN

   IN TESTIMONY TO THE PRESENT DISPENSATION OF GOD THROUGH THEM TO THE
   WORLD;

   THAT

   PREJUDICES MAY BE REMOVED, THE SIMPLE INFORMED, THE WELL-INCLINED
   ENCOURAGED, AND THE TRUTH AND ITS INNOCENT FRIENDS RIGHTLY REPRESENTED.

   BY WILLIAM PENN.

   To which is prefixed a Memoir of Penn,

   BY JAMES M. BROWN,

   OF VIRGINIA.

   This reprint gives much of the Scripture which is referred to in the
   original.

   PHILADELPHIA:

   PUBLISHED BY MILLER & BURLOCK,

   GEORGE STREET, ABOVE ELEVENTH.

   Also, for sale at T. E. Chapman's; John W. Moore; Hays & Zell; Uriah
   Hunt & Son: Smith, English & Co.: Henry Longstreth, Friends' Book
   Store, Phila. Armstrong & Berry, Balt.

   1857.

   Entered according to Act of Congress, in the year 1857, by

   JAMES M. BROWN,

   in the Clerk's Office of the District Court of the United States for
   the Western District of Virginia.

   STEREOTYPED BY L. JOHNSON AND CO. PHILADELPHIA.
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                                 TO THE PUBLIC:

   But more especially to the followers of William Penn, George Fox, and
   Robert Barclay.

   If it be made a question why a member of the M. E. Church should
   interest himself so much as to reprint a work of William Penn's more
   than one hundred and fifty years after its first publication, and a
   short memoir of the man, let the answer be--William Penn, like the
   great Washington, was a benefactor to his race. No country or sect can
   claim him exclusively; his acts were too general in their character and
   noble in their object to be confined or appropriated to any clime or to
   any persuasion; hence my privilege. Read the work attentively, and
   consider well the character of the man, in connection with the
   condition of the world at that time,--its moral darkness, the
   prevalency of dishonesty, priestcraft, superstition, intolerance,
   bigotry, church pride, and arrogance; in short, every thing hateful to
   a man like William Penn, who was too wise to be cheated by the
   vanities, empty professions, or promises, of this fleeting world; and
   then judge whether it be not high time to recur to first lessons and
   first principles, and whether there be a man, woman, or child, who
   would not only be gratified, but much profited, by a careful and proper
   reading of this little volume; thence my object and pleasure.

   The Author.

   The author gratefully acknowledges the many favours he has received in
   aiding him to get up this book, particularly that of Jno. Frost, LL.D.,
   for the plate of the likeness of William Penn, and that of Messrs. H.
   Cowperthwait & Co. for the loan of their plate of William Penn's Treaty
   with the Indians at Philadelphia.

   Of the various representations of that ever-memorable event, none that
   he has seen so fully sets it forth according to his fancy as it is in
   the third revised edition of Mitchell's Primary Geography, published by
   Messrs. H. Cowperthwait & Co., of Philadelphia, 1854, page 73.

   And for the free use which the author has made of the works of others
   who have written of William Penn, he now tenders his profound
   acknowledgements.

   And last but not least, to Edward W. Miller, Esq., of the firm of
   Miller & Burlock, bookbinders, &c., George Street, Philadelphia, for
   the great attention he bestowed in procuring materials, &c.

   To appreciate fully such favors, they must be received by one remote
   and unacquainted in cities like

   The Author.
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                         PREFACE TO THE SECOND EDITION.

   So rapid has been the sale of this little book, that many of the
   original subscribers have not been supplied out of the first edition;
   hence the haste with which the second has been issued.

   Let all those who revere the character, sentiments, and memory of
   William Penn be encouraged by this circumstance: for, "although dead,
   he yet speaketh;" yea, his name carries with it its own peculiar
   influence.

   By a little effort he can be introduced to tens of thousands who have
   as yet but heard his name; and to many more in other lands, who have
   never heard it.

   Who can contemplate the wonderful result of science in discovering
   methods to dispel diurnal darkness by the aid of gas, without feeling
   and expressing admiration of the superior intelligence, industry, and
   perseverance of those whose inventive genius effected an achievement so
   wonderful? But William Penn calls our especial attention to a light of
   far transcendent magnitude and importance,--even that light which
   lighteth every man that cometh into the world, and which alone emanates
   from God, and to which all will do well to take heed.

   I have been particularly requested to explain certain dates found on
   pages 30, 31, 32, 33, &c., which I do with pleasure.

   Formerly there were various kind of years in use; but, for the object
   now in view, it is unnecessary to allude to more than three of them.

   The civil year is the legal account of time which every government
   establishes to be used within its own dominions; and, until 1752, in
   all Protestant countries the different kinds of years began at
   different periods. One commenced

   6 PREFACE TO THE SECOND EDITION.

   on the first day of January, --the Circumcision; and another began on
   the first day of March; a third on the twenty-fifth day of March,--the
   Annunciation, or Lady-day.

   The General Assembly of Pennsylvania, on the seventh day of December,
   1682, enacted a law making the year to begin on the first day of March,
   and the months to be numbered accordingly: hence, March was "1st mo.,''
   August was "6th mo.," and February was "12th mo.," and so on.*

   We often meet with 7ber for September, and 8ber for October, and 9ber
   for November, and 10ber for December. While on this subject, a few more
   lines will serve to explain an interesting feature connected with the
   foregoing.

   The time intervening between the first day of January and the
   twenty-fifth day of March was the commencement or opening of one kind
   of year, while it was the closing or termination of others; hence, we
   frequently meet with dates given thus: "22d 11mo. 1685-6;" "12th mo.
   15th, 1668-9;" and "February 23d, 1693-4;" and "January 28th, 1641/2;"
   and, "At a session of the General Court in Hartford on the 24th of
   March, 165/6/7/8;" because those days were in more than one kind of
   year.

   This led to great confusion, and, by an Act of Parliament passed in
   1751, the necessity for double dating ceased on the last day of
   December of that year. For by said act the next day -- viz. : January
   the first -- should be reckoned, taken, deemed, and accounted to be the
   first day of the year of our Lord 1752, and so on, from time to time,
   the first day of January in every year, which should happen in time to
   come, should be reckoned, taken, deemed, and accounted to be the first
   day of the year.**

   Hence, since the last day of December, 1751, "1st month" means January;
   and " 2nd mo." means February; and "3rd mo." is March.
     * Colonial Records of Pennsylvania, vol. i. p. 1. ** Pennsylvania
       Archives, 1748-1756, p 68.
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                        A BRIEF MEMOIR OF WILLIAM PENN.

CHAPTER I.

   "He views The dismal situation waste and wild; A dungeon horrible on
   all sides round, As one great furnace flamed; yet from those flames No
   light, but rather darkness visible Served only to discover sights of
   wo, Regions of sorrow, doleful shades, Where peace and rest can never
   dwell." -- Paradise Lost.

   Our earth, all beautiful as it is, and admirably adapted to contribute
   to the wants of the human family and render them happy, has been by
   them converted into something very much resembling a slaughter-house.

   From the earliest account of man, we learn that among his first acts
   was that of murder, most foul and malicious. Almost every page of his
   history repeats the sad story of his murderous deeds; and but for the
   light of the glorious gospel of Jesus Christ, darkness would reign
   supreme.

   At intervals the light has shone brightly, the clouds of ignorance and
   wickedness appeared to be yielding to the influence of the gospel, and
   hope has again and again sprung up anew in the bosom of the faithful;
   but alas! alas! darkness returned with tenfold horrors.

   The Reformation seemed to promise much to the cause of

   Christ. The powers of darkness seemed to be shaken to their centre, and
   a flood of light was poured upon the earth that appeared sufficient to
   dispel the gloom and make it all glorious within; but man, the poor
   recipient, proved himself again unworthy, and in a few years perverted
   the blessings that Heaven, in mercy, had richly bestowed upon him; and,
   instead of seeking for others, by the operation and exercise of faith,
   hope, and charity, we find him endeavouring to merit heaven by good
   works, and in his blindness and bigotry burning all those who had
   independence enough to think and act for themselves.

   What an astounding disclosure it would be to the world could I but give
   the number and extent of that multitude of men, women, and children who
   have suffered death for opinion's sake at the hands of the ruthless
   executioner of religious intolerance !

   If it be asked which was the guilty party, let the answer be forever
   remembered. It was the party in power. And the constant warfare waged
   for ascendency has kept the earth stained with blood. Any one who will
   read carefully the history of Europe for two centuries beginning with
   the year 1500, will, I am sure, conclude that darkness then covered the
   earth as the waters cover the great deep. Within this period of time,
   to wit, on Monday, October the 14th, 1644, was born in London, the
   great champion of religious liberty, the American lawgiver, and founder
   of Pennsylvania, William Penn. He was the son of Sir William Penn, a
   man of good estate and high reputation, who in the time of the
   Commonwealth served in some of the highest maritime offices, and whose
   tomb bears the following inscription:

   To the Just Memory of Sir William Penn, Knight, and sometimes General,
   Born at Bristol, Anno 1621. Son of Captain Giles Penn, several years
   Consul for the English in the Mediterranean; of the Penns of Pennslodge
   in the County of Wilts, and those Penns of Penn in the County of Bucks,
   and by his mother from the Gilberts, in the County of Somerset,
   originally from Yorkshire, addicted from his youth to Maritime affairs:
   He was made Captain at the years of Twenty One, Rear-Admiral of Ireland
   at Twenty Three, Vice-Admiral of Ireland at Twenty Five, Admiral to the
   Streights at Twenty Nine, Vice-Admiral of England at Thirty One, and
   General in the first Dutch War at Thirty Two. Whence returning. Anno
   1655, He was a Parliament-Man for the Town of Weymouth; 1660 made
   Commissioner of the Admiralty and Navy, Governor of the Town and Fort
   of Kingsail; Vice-Admiral of Munster, and a Member of that Provincial
   Council, and Anno 1664 was chosen Great Captain Commander' under his
   Royal Highness, in that Signal and most evidently Successful Fight
   against the Dutch Fleet.

   Thus he took leave of the Sea, his old Element, but continued still his
   other Employs, till 1669, at which time, through Bodily Infirmities
   contracted by the Care and Fatigue of Public Affairs, he withdrew,
   prepared, and made for his end; and with a gentle and even Gale in much
   Peace arrived, and anchored in his last and best Port at Wanstead in
   the County of Essex, the 16th of September, 1670, being then but Forty
   Nine years and four months old.

   To His Name and Memory, His Surviving Lady hath Erected This
   Remembrance.

   After the Restoration he was knighted by King Charles the Second, being
   a peculiar favourite of the then Duke of York, James, a brother to
   Charles.

   Paternal care, and a promising prospect of his son's advancement,
   induced the father to give him a liberal education; and the youth, of
   an excellent genius, made such early-improvements in literature, that
   about the fifteenth year of his age he was entered a student at
   Christ's Church College in Oxford.

   His ardent desire after pure and spiritual religion (of which he had
   before received some taste, or relish, through the ministry of one
   Thomas Loe, a Quaker) now began to show itself; for, with certain other
   students of that university, he withdrew from the national way of
   worship, and held private meetings for the exercise of religion, where
   they both preached and prayed among themselves. This gave great offence
   to the heads of the college, and when but sixteen years of age he was
   fined for nonconformity; for persisting in the practice, he was soon
   after expelled.

   At this time the true character of the youth was fully developed. He
   was endowed with many good properties, not the least of which were the
   power of great discernment; a firmness of purpose, with a moral courage
   that knew no fear; a perfect disregard for the opinion of the world,
   when that opinion was at variance with his sense of duty, or stood
   between him and his God; a sense of justice capable of making the
   nicest discriminations, accompanied by a moral honesty that stopped at
   no sacrifice; a perseverance that never wearied, and a spirit of
   tolerance and charity that was truly godlike.
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CHAPTER II.


   ''Yet him God the Most High vouchsafes

   To call by visions from his father's house,

   His kindred and false gods, into a land

   Which he will show him, and from him will raise

   A mighty nation, and upon him shower

   His benediction so, that in his seed

   All nations shall be blest. He straight obeys.

   Not knowing to what land, yet firm believes." -- Paradise Lost.

   At this time commenced the conflict between the father and the son. The
   fond parent, who had paved the road for his son to honour, wealth, and
   fame, now for the first time saw his hopes blighted, and in the anguish
   of his spirit resorted not only to harsh words, but to blows, in order
   to change his son's course; and finding both ineffectual, he turned him
   out of doors. The youth bore it patiently until affection triumphed
   over anger, when be was sent to France with some persons of quality,
   with the view of having his attention diverted from the subject of
   religion. He continued there until the object was very nearly
   acqomplished, and when he returned his father was much pleased to find
   the experiment had proved so successful. A knowledge of the French
   language and French politeness had been acquired, together with a
   desire to practise them.

   Now it was that he was tempted of the devil to desert his religious
   principles. To his youthful mind were presented the honours and
   pleasures of the world, the favour and love of that father who had done
   so much for him already, (and was anxious to do so much more,) and the
   comforts of his home, where he enjoyed all he could desire, with a
   prospect (provided he did not offend his father) of inheriting his
   whole estate. To all this must be added the favour of his king and the
   smiles and caresses of the court. Several years were spent in this
   dubious condition, and especial care was taken by his father to prevent
   a return to his former companions. He entered him as a student of law
   at Lincoln's Inn, had him employed in the king's service, presented him
   to great personages, and caused him to visit them. In the Dutch war he
   belonged to his father's staff for a short time, yet witnessed real
   service. Shortly after this the plague ravaged London, and William Penn
   changed his residence.

   The solemn scenes he had witnessed in the metropolis no doubt revived
   his former religious sentiments, and more than ever convinced him of
   the folly of seeking happiness in any thing except purity of heart,
   with which he always associated a life of self-denial. The admiral was
   not long in discovering a change in his son's demeanour, and determined
   to repeat his former experiment; and, owning a fine estate in Ireland
   which required immediate attention, proposed to his son to go and take
   charge of it, giving him letters of introduction to the first officers
   of the government. He arrived in 1665 among his father's friends, by
   whom he was received with marked respect. He associated on the most
   familiar and friendly terms with the Duke of Ormonde and his family. An
   insurrection among the soldiers at Carrickfergus afforded Penn an
   opportunity to display his military talents. He served as a volunteer,
   and so distinguished himself as to receive general applause from his
   superior officers, who proposed that he should join the army, and take
   command of a company of foot. To this he assented, and sought his
   father's consent, which, not being obtained, the idea was abandoned,
   but not before he had his likeness painted in military costume, which
   is said to be the truest one ever taken of him.

   The duke presented him with a highly responsible office connected with
   the fleet at Kinsale, the duties of which he discharged to the entire
   satisfaction of his employer. The interest of the Irish estate required
   his services in London, when his superior capacity for business was
   fully developed. His father, fearing the religious influence of his
   former acquaintances, soon hurried him off to Ireland. Having business
   at Cork, he there met and associated with Quakers, and at their meeting
   again heard Thomas Loe, who began his discourse with these
   ever-memorable words, "There is a faith that overcomes the world, and
   there is a faith that is overcome by the world." By this discourse Sir
   Admiral Penn's apparently well-laid plans were entirely defeated, and
   William Penn, Jr., thoroughly convinced, subsequently became a regular
   attendant at their meetings, brooking violent persecution. In 1667 he
   and many others were apprehended at a Quaker meeting in Cork, and taken
   before the mayor, who, observing that his dress was not that of a
   Quaker, would have set him at liberty upon bond for his good behaviour.
   Penn refused to accept this, and, with eighteen others, was committed
   to prison.

   His openly espousing the cause of the Quakers soon procured him the
   reproachful name, which was accompanied with scoff and derision; he was
   a by-word of scorn and contempt. The father, being informed of the
   course his son had taken, recalled him, and on his return was fully
   satisfied of the truthfulness of the accounts he had received, not by
   his dress but by his address.

   Every parent must sympathize with William Penn the elder. Language
   cannot describe the anguish he experienced on this occasion. I shall
   not attempt it. "My pen," says a former biographer, "is diffident of
   its abilities to describe that most pathetic and moving contest which
   was betwixt his father and him. His father, actuated by natural love,
   principally aiming at his son's temporal honour; he, guided by a divine
   impulse, having chiefly in view his own eternal welfare. His father,
   grieved to see the well-accomplished son of his hopes, now ripe for
   worldly promotion, voluntarily turn his back upon it; he, no less
   afflicted to think that a compliance with his earthly father's pleasure
   was inconsistent with an obedience to his heavenly one. His father,
   pressing his conformity to the customs and fashions of the times; he,
   modestly craving leave to refrain from what hurt his conscience. His
   father, earnestly entreating him, and almost on his knees beseeching
   him, to yield to his desire; he, of a loving, tender disposition, in an
   extreme agony of spirit to behold his father's concern and trouble. His
   father, threatening to disinherit him; he, humbly submitting to his
   father's will therein. His father, turning his back on him in anger;
   he, lifting up his heart to God for strength to support him in that
   time of trouble."

   His father, to compromise matters somewhat, proposed to excuse him from
   complying with the fashionable manners and customs of the day, provided
   he would take off his hat in the presence of the king, the duke, and
   himself. He, desiring time to consider the question, withdrew, and
   humbled himself before God, with fasting and supplication. He was thus
   strengthened in his resolution, and, returning to his father, humbly
   signified that he could not comply with his desire. His father, finding
   himself utterly disappointed of his hopes could no longer endure him in
   his sight, and the second time turned him out of doors.

   William Penn, in relating his religious experience at a meeting on the
   Continent in 1677, said, "Here I began to let them know how and when
   the Lord first appeared unto me, which was about the twelfth year of my
   age, anno 1656. How at times, between that and the fifteenth year, the
   Lord visited me, and of the divine impressions he gave me of myself, of
   my persecutions at Oxford, and how the Lord sustained me in the midst
   of that hellish darkness and debauchery; of my being banished the
   college; the bitter usage I underwent when I returned to my
   father---whipping, beating, and turning me out of doors in 1662; of the
   Lord's dealing with me in France, and in the time of the great plague
   in London; in fine, the deep sense he gave me of the vanity of this
   world, of the irreligiousness of the religions of it. Then of my
   mournful and bitter cries to him that he would show me his own way of
   life and salvation, and my resolutions to follow him, whatever
   reproaches or sufferings should attend me, and that with great
   reverence and brokenness of spirit. How after all this the glory of the
   world overtook me, and I was even ready to give up myself unto it,
   seeing as yet no such thing as the primitive spirit and church on the
   earth, and being ready to faint concerning my hope of the restitution
   of all things.

   "It was at this time that the Lord visited me with a certain sound and
   testimony of his eternal word through one of those the world calls
   Quakers, namely, Thomas Loe. I related to them the bitter mockings and
   scornings that fell upon me, the displeasure of my parents, the
   invectiveness and cruelty of the priests, the strangeness of all my
   companions. What a sign and wonder they made of me; but, above all,
   that great cross of resisting and watching against mine own inward vain
   affections and thoughts."

   I feel that I would be remiss were I to fail to make another extract
   from his writings touching upon this immediate subject; a lesson so
   well calculated to encourage all those who are in the way of
   righteousness to persevere therein at all hazards, and at the same time
   to admonish parents and guardians against putting obstacles in the way
   of tenderly visited minds. He says, "My own father, after thirty years'
   employment with good success in divers places of eminent trust and
   honour in his own. country, upon serious reflection, not long before
   his death, spoke to me in this manner: 'Son William, I am weary of the
   world; I would not live over my days again if I could command them with
   a wish; for the snares of life are greater than the fears of death.
   This troubles me, that I have offended a gracious God that has followed
   me to this day. Oh, have a care of sin! that is the sting both of life
   and death. Three things I commend to you: 1. Let nothing in this world
   tempt you to wrong your conscience; I charge you do nothing against
   your conscience; so will you keep peace at home, which will be a feast
   to you in a day of trouble. 2. Whatever you design to do, lay it justly
   and time it seasonably, for that gives security and despatch. Lastly:
   Be not troubled at disappointments; for if they may be recovered, do
   it; if they can't, trouble is vain. If you could not have helped it, be
   content; there is often peace and profit in submitting to Providence;
   for afflictions make wise. If you could have helped it, let not your
   trouble exceed instruction for another time. These rules will carry you
   with firmness and comfort through this inconstant world.' At another
   time he inveighed against the profaneness and impiety of the age; often
   crying out with an earnestness of spirit, 'Wo to thee, O England! God
   will judge thee, O England! Plagues are at thy door, O England!' He
   much bewailed that divers men in power, and many of the nobility and
   gentry of the kingdom were grown so dissolute and profane, often
   saying, 'God has forsaken us, we are infatuated, we will shut our eyes,
   we will not see our true interests and happiness; we shall be
   destroyed!' Apprehending the consequences of the growing looseness of
   the age to be our ruin, and that the methods most fit to serve the
   kingdom, with true credit at home and abroad, were too much neglected;
   the trouble of which did not a little help to feed his distemper, which
   drew him daily nearer to his end; and as he believed it, so less
   concerned or disordered I never saw him at any time; of which I took
   good notice. Wearied to live, as well as near to die, he took his leave
   of us and of me with this expression, and a most composed countenance:
   'Son William, if you and your friends keep to your plain way of
   preaching, and keep to your plain way of living, you will make an end
   of the priests to the end of the world. Bury me by mother. Live all in
   love. Shun all manner of evil. And I pray God to bless you all; and he
   will bless you.'"

   He died on Friday, 16th September, 1670. I let the reader make his own
   comment.

   Truly man sees not as God sees; and would it be too much were I to say
   that God raised up William Penn for a special purpose, as he did Moses?
   There is certainly a very striking similarity in many important events
   of their lives. Moses was brought up at court; the same may be said of
   William Penn. Moses could look forward to the time when he could enjoy
   all of the worldly pleasures this life affords; so could William Penn.
   The popularity and wealth of Sir William Penn, and the great
   obligations that rested on Charles II., as well as his inclination to
   promote the son, rendered it plain to the weakest capacity that worldly
   glory was in the grasp of William Penn.

   God saw proper to call the attention of Moses to the burning bush, yet
   permitted it not to be consumed. This seems to be the starting-point in
   his religious life, and one, no doubt, to which he often recurred when
   his faith or patience wavered.

   God kindled in the bosom of William Penn a fire that was to him as
   remarkable and as certain a beacon in after life as was the burning
   bush to Moses, with this difference, however, in favour of William
   Penn, his fire never ceased to burn upon the altar of his heart.

   How beautifully does St. Paul describe Moses in his Epistle to the
   Hebrews, chap. xi. 24-27! -- "By faith Moses, when he was come to
   years, refused to be called the son of Pharaoh's daughter; choosing
   rather to suffer affliction with the people of God, than to enjoy the
   pleasures of sin for a season; esteeming the reproach of Christ greater
   riches than the treasures of Egypt: for he had respect unto the
   recompense of the reward. By faith he forsook Egypt, not fearing the
   wrath of the king: for he endured, as seeing Him who is invisible."

   I will also record here what William Penn said of Moses, after speaking
   of Abraham and Job; he said, "Moses is the next great example in sacred
   story for remarkable self-denial, before the times of Christ's
   appearance in the flesh. He had been saved, when an infant, by an
   extraordinary providence; and it seems, by what follows, for an
   extraordinary service. Pharaoh's daughter (whose compassion was the
   means of his preservation when the king decreed the slaughter of the
   Hebrew males) took him for her son, and gave him the education of her
   father's court. His own graceful presence and extraordinary abilities,
   joined with her love for him and interest in her father to promote him,
   must have rendered him, if not capable of succession, at least of being
   chief minister of affairs under that wealthy and powerful prince. For
   Egypt was then, what Athens and Rome were after; the most famous for
   learning, arts, and glory.

   "But Moses, ordained for other work, and guided by a better star, a
   higher principle, no sooner came to years of discretion, than the
   impiety of Egypt and the oppression of his brethren there, grew a
   burden too heavy for him to bear. And though so wise and good a man
   could not want those generous and grateful resentments that became the
   kindness of the king's daughter to him, yet he had also seen that God
   that was invisible, and did not dare to live in the ease and plenty of
   Pharaoh's house whilst his poor brethren were required to make brick
   without straw.

   "Thus the fear of the Almighty taking deep hold of bis heart, he nobly
   refused to be called the son of Pharaoh's daughter, and chose rather a
   life of affliction with the most despised and opprest Israelites, and
   to be the companions of their temptations and jeopardies, than to enjoy
   the pleasures of sin for a season: esteeming the reproach of Christ
   (which he suffered for making that unworldly choice) greater riches
   than all the treasures of that kingdom. Nor was he so foolish as they
   thought him. He had reason on his side; for it is said he had an eye to
   the recompense of the reward: he did but refuse a lesser benefit for a
   greater. In this his wisdom transcended that of the Egyptians, for they
   made the present world their choice, (as uncertain as the weather,) and
   so lost that which has no end.

   "Moses looked deeper, and weighed the enjoyments of this life in the
   scales of eternity, and found they made no weight there. He governed
   himself, not by the immediate possession, but the nature and duration
   of the reward. His faith corrected his affections, and taught him to
   sacrifice the pleasures of self to the hope he had of a future more
   excellent recompense."

   Permit me to pursue the parallel. By faith William Penn, when he was
   come to years, refused to enjoy the pleasures of the court of Charles
   the Second; choosing rather to suffer affliction with the people of
   God, than to enjoy the pleasures of sin for a season; esteeming the
   reproach of Christ greater riches than all the honours of England: for
   he had respect unto the recompense of the reward. By faith he forsook
   England, not fearing the wrath of the king: for he endured, as seeing
   him who is invisible.

   What a remarkable man, and what a remarkable life! With every
   opportunity for the enjoyment of all that worldlings could desire, he,
   when yet a youth, renounces them all, and incurs the absolute
   displeasure of his king and father, and was turned out of doors; incurs
   the scoffs and sneers of every worldly-minded man at home and abroad;
   associates with the low and humble and despised followers of Jesus
   Christ; suffering persecution and imprisonment joyfully.

   In the fulness of time, however, a door of deliverance is opened for
   him and his oppressed brethren. The second land of promise is in view,
   but Penn is required to do more than Moses, yet his faith fails not. He
   hesitates not to embark a very large portion of his estate (some say
   $200,000) in a wilderness beyond an ocean three thousand miles in
   width, inhabited by a few European adventurers and hordes of savages.
   He called it the holy experiment.

   I will here insert a letter which was written by him at "Chester,
   Pennsylvania, on the 5th of the 12th month, (February,) 1682, which
   will explain my views more fully.

   My Old Friend: --

   I could speak largely of God's dealings with me in getting this thing.
   What an inward exercise of faith and patience it cost me in passing.
   The travail was mine, as well as the debt and costs, through the envy
   of many, both professors, false friends, and profane. My God hath given
   it me in the face of the world, and it is to hold it in true judgment;
   as a reward of my sufferings; and that is seen here, whatever some
   despisers may say or think. The place God has given me, and I never
   felt judgment for the power I kept, but trouble for what I parted with.
   It is more than a worldly title or patent that hath called me in this
   place.

   Keep thy place: I am in mine, and have served the God of the whole
   earth since I have been in it; nor am I sitting down in a greatness
   that I have denied. I am, day and night, spending my life, my time, my
   money, and am not sixpence enriched by this greatness; costs in
   getting; settling transportation, and maintenance now in a public
   manner at my own charge duly considered; to say nothing of my hazard
   and the distance I am from a considerable estate, and, which is more,
   my dear wife and poor children. Well; the Lord is a God of righteous
   judgment. Had I sought greatness I had stayed at home, where the
   difference between what I am here and was offered and could have been
   there, in power and wealth, is as wide as the places are. No, I came
   for the Lord's sake, and therefore have I stood to this day, well, and
   diligent, and successful, blessed be his power. Nor should I trouble
   myself to tell thee what I am to the people of this place, in travails,
   watchings, spendings, and my servants every way, freely, (not like a
   selfish man,) I have many witnesses.

   To conclude, it is now in friends' hands. Through my travail, faith,
   and patience, it came. If friends here keep to God, and in the justice,
   mercy, equity and fear of the Lord, their enemies will be their
   footstool; if not, their heirs, and my heirs too, will lose all, and
   desolation will follow; but, blessed be the Lord, we are well, and live
   in the dear love of God, and the fellowship of his tender, heavenly
   Spirit; and our faith is for ourselves and one another, that the Lord
   will be with us a King and a Counsellor forever.

     Thy ancient though grieved friend,

     William Penn.

   I will here give an extract from his writings, to show what sustained
   him in his trials and tribulations.

   "Wherefore, my dear friends, be not you discomfited; for there is no
   new thing happened unto you; 'tis the ancient path of the righteous.
   For thy sake, says David, have I borne reproach; I am become a stranger
   to my brethren, and an alien to my mother's children. When I wept, and
   chastened my soul with fasting, that was to my reproach. I made
   sackcloth also my garment, and I became a proverb to them. They that
   sit in the gate speak against me; and I was the song of the drunkard.
   Save me, God, for the waters are come in unto my soul; and the
   water-floods are ready to swallow me up. They persecute him whom thou
   hast smitten; and they talk to the grief of those whom thou hast
   wounded.

   "Do you not know this, dear friends? are not your tears become a
   reproach, your fasts a wonder, your paleness a derision, your plainness
   a proverb, and your serious and retired conversation a byword? Yea,
   when the Lord hath wounded, have not they also grieved? And when the
   Lord hath smitten you, have not they mocked? But this was David's joy.
   The Lord is my Shepherd, I shall not want; he restoreth my soul; he
   leadeth me in the path of righteousness for his name's sake; he maketh
   me to lie down in green pastures; he leadeth me beside the still
   waters. Yea, though I walk through the Valley of the Shadow of Death, I
   will fear no evil; for thou art with me, thy rod and thy staff comfort
   me.

   "Who was the comforter and preserver of Shadrach, Meshach, and
   Abednego, that refused to obey the king's command against the
   commandment of God? They would not bow to his image; but rather chose
   the fiery furnace than to commit idolatry, or bow to another thing than
   to the living God. Did not we cast three men into the midst of the
   fire? said Nebuchadnezzar; lo, I see four men loose, walking in the
   midst of the fire, and they have no hurt. And the form of the fourth is
   like the Son of God.

   "Oh! my friends, the fire obeyeth him, as well as the winds and seas.
   All power is given to the Son of God, who is given to you for your
   salvation. Well, Shadrach, Meshach, and Abednego the king calleth out
   of the fire, and they have no harm, though the mighty men that cast
   them into the fiery furnace were consumed. The God of Shadrach,
   Meshach, and Abednego is by the king highly preferred. Here is the end
   of faithfulness; here is the blessing of perseverance. God will bring
   honour to his name, through the patience and integrity of his people.

   "And it was this Son of God that preserved Daniel in the lion's den; it
   was his voice, that David said, divideth the flames of fire; he rideth
   upon the winds, he sitteth upon the floods. The voice of the Lord is
   powerful; the voice of the Lord is full of majesty. They that trust in
   him shall never be confounded. Blessed are they whose God is the Lord:
   for he is a present help in the needful time of trouble. The angel of
   the Lord encampeth round about them that fear him, and he delivereth
   them. Oh! taste and see that the Lord is good. Blessed is the man that
   trusteth in him. Oh! fear the Lord, for there is no want to them that
   fear him. The young lions shall lack, and the old lions suffer hunger,
   but they that seek the Lord shall not want for any good thing. Many are
   the afflictions of the righteous, but the Lord delivereth them out of
   all; for the Lord redeemeth the souls of his servants, and none of them
   that trust in him shall be made desolate. For which cause, my dear
   friends, cast away every weight, and every burden, and the sin that
   doth so easily beset you. Neither look at the enemies' strength, nor at
   your own weakness; but look unto Jesus, the blessed Author of your
   convincement and faith: the mighty one, on whom God hath laid help for
   all those that believe in his name, receive his testimony, and live in
   his doctrine; who said to his dear followers of old, Be of good cheer,
   I have overcome the world. Fear not, little flock; it is your Father's
   good pleasure to give you the kingdom; and they that endure to the end
   shall be saved. I will not leave you comfortless, said he; I will come
   to you; he that is with you shall be in you. "This was the hope of
   their glory, the foundation of their building, which standeth sure. And
   though sorrow cometh over night, yet joy shall come in the morning. Ye
   shall weep and lament, said Jesus, but the world shall rejoice, and ye
   shall be sorrowful, but your sorrow shall be turned into joy, and their
   rejoicing into howling. And, lo! I am with you to the end of the world.

   "Be ye, therefore, encouraged in the holy way of the Lord; wait
   diligently for his daily manifestations unto your souls, that you may
   be strengthened in your inward man, with might and power to do the will
   of God on earth as it is done in heaven. Oh! watch that you enter not
   into temptation; yea, watch unto prayer that you enter not into
   temptation, and that you fail not by the temptation.

   "Christ said to Peter, canst not thou watch one hour? Every one hath an
   hour of temptation to go through; and this is the hour that every one
   is to watch. Jesus, the Captain of our salvation, was under great
   temptations; he was sad unto death; he did sweat drops of blood, but he
   watched, he prayed, he groaned; yea, he cried with strong cries; but
   through suffering overcame; and remember how in the wilderness he was
   tempted, but the angels of the Lord ministered to him. So they that
   follow him in the way of the tribulations and patience of his kingdom,
   God's angels shall minister unto them all; yea, he will keep them in
   the hour of temptation; he will carry their heads above the waters and
   deliver them from the devouring floods.

   "Wherefore, finally, my friends, I say unto you in the name of the
   Lord, Be of good cheer! Look to Jesus, and fear not man, whose breath
   is in his nostrils. But be reliant for the truth on earth. Love not
   your lives unto the death, and you shall receive a crown of life and
   glory, which the God of the fathers, the God of the prophets, the God
   of the apostles, and the God of the martyrs, the true confessors of
   Jesus; yea, the God and Father of our Lord Jesus Christ shall give unto
   all those that keep the pure testimony of his Son in their hearts and
   patiently and faithfully endure to the end.

   "Now to Him who is able to keep you from falling and to present you
   faultless before the presence of his glory, with exceeding joy; to the
   only wise God, our Saviour, be glory and majesty, dominion and power,
   both now and ever. Amen.

   "I am your friend that sincerely loves you, and earnestly travails for
   your redemption, William Penn."
     __________________________________________________________________

CHAPTER III.


   "All deprav'd,

   Justice and temp'rance, truth and faith forgot,

   One man except, the only son of light

   In a dark age, against example, good;

   Against allurement custom, and the world

   Offended; fearless of reproach and scorn.

   Or violence, be of their wicked ways

   Shall them admonish, and before them set

   The paths of righteousness, how much more safe,

   And full of peace, denouncing wrath to some

   On their impenitence; and shall return

   Of them derided, but of God obsery'd."

   « « « « «

   To teach thee that God attributes to place

   No sanctity, if none be thither brought

   By men who there frequent or therein dwell.

   And now what further shall ensue, behold." -- Paradise Lost.

   The history of the transaction in regard to the purchase of
   Pennsylvania; as recorded in an early "Life of William Penn," is as
   follows:---"King Charles the Second, in consideration of the services
   of Sir William Penn, and sundry debts due to him from the crown at the
   time of his decease, by letters-patent, bearing date the 4th day of
   March, 1680-81, granted to William Penn and his heirs that province
   lying on the west side of the river Delaware in North America, formerly
   belonging to the Dutch, and then called the New Netherlands." The name
   was now changed by the king, in honor of William Penn, whom, and his
   heirs, he made absolute proprietors and governors of it. Upon this, he
   presently published an account of the province of Pennsylvania, with
   the king's patent, and other papers relating thereto, describing the
   country and its produce, and proposing an easy purchase of lands,
   offering 100 acres for 40 shillings, or 5000 acres for £100, and good
   terms of settlement for such as might incline to transport themselves.
   Many single persons and some families out of England and Wales went
   over, and with singular industry and application having cleared their
   purchased lands, settled and soon improved plantations to good
   advantage, and began to build the city of Philadelphia in a commodious
   situation on the aforesaid navigable river Delaware.

   And to secure the new planters from the native Indians, (who in some
   other provinces being injuriously dealt with, had made reprisals to the
   loss of many lives,) the governor gave orders to treat them with all
   candour and humanity; and appointed commissioners to confer with them
   about land, and to confirm a league of peace, by whom he also sent the
   following letter:---

   WILLIAM PENN'S LETTER TO THE INDIANS.

     London, the 18th of the 8th month, 1681.

   My Friends:

   There is a great God and power that hath made the world and all things
   therein, to whom you and I and all people owe their being and
   well-being, and to whom you and I must give an account for all that we
   do in the world. This great God hath written his law in our hearts, by
   which we are taught and commanded to love and help, and do good to one
   another and not to do harm and mischief one unto another. Now this
   great God hath been pleased to make me concerned in your part of the
   world, and the king of the country where I live hath given me a great
   province therein, but I desire to enjoy it with your love and consent,
   that we may always live together as neighbours and friends; else what
   would the great God do to us? who hath made us not to devour and
   destroy one another, but to live soberly and kindly together in the
   world. Now I would have you well observe, that I am very sensible of
   the unkindness and injustice that hath been too much exercised towards
   you by the people of these parts of the world, who have sought
   themselves, and to make great advantages of you, rather than to be
   examples of justice and goodness unto you, which I hear hath been
   matter of trouble to you, and caused great grudgings and animosities,
   sometimes to the shedding of blood, which hath made the great God
   angry. But I am not such a man, as is well known in my own country. I
   have great love and regard towards you, and I desire to win and gain
   your love and friendship by a kind, just, and peaceable life, and the
   people I send are of the same mind, and shall in all things behave
   themselves accordingly, and if in any thing any shall offend you or
   your people, you shall have a full and speedy satisfaction for the same
   by an equal number of just men on both sides, that by no means you may
   have just occasion of being offended against them. I shall shortly come
   to you myself, at what time we may more largely and freely confer and
   discourse of these matters; in the mean time I have sent my
   commissioners to treat with you about land, and a firm league of peace.
   Let me desire you to be kind to them and the people, and receive these
   presents and tokens which I have sent you, as a testimony of my good
   will to you, and my resolution to live justly, peaceably, and friendly
   with you.

     I am your loving friend,

     William Penn.

   His friendly and pacific manner of treating the Indians begat in them
   an extraordinary love and regard to him and his people, so that they
   have maintained a perfect amity with the English of Pennsylvania ever
   since. And 'tis observable, that upon renewing the treaty with the
   present governor. Sir William Keith, Bar., in 1722, they mention the
   name of William Penn with much gratitude and affection, calling him a
   good man, and as their highest compliment to Sir William use this
   expression, "We esteem and love you as if you were William Penn
   himself. So universally doth a principle of peace, justice, and
   morality operate on the hearts even of those we call heathens."

   He also drew up the fundamental constitution of Pennsylvania in
   twenty-four articles, consented to and subscribed by the first
   adventurers and freeholders of that province, as the ground and rule of
   all future government: the first of which articles, showing that his
   principle was to give as well as take liberty of conscience in matters
   of religion, we shall transcribe.

   THE FIRST CONSTITUTION.

   In reverence to God, the Father of light and spirits, the author as
   well as object of all divine knowledge, faith, and worship, I do for me
   and mine declare and establish for the first fundamental of the
   government of this country, that every person that doth or shall reside
   therein shall have and enjoy the free profession of his or her faith
   and exercise of worship toward God in such way and manner as any such
   person shall in conscience believe is most acceptable to God, And so
   long as any such person useth not this Christian liberty to
   licentiousness, or the destruction of others, that is to say, to speak
   loosely and profanely or contemptuously of God, Christ, the Holy
   Scriptures, or religion, or commit any moral evil or injury against
   others in their conversation, he or she shall be protected in the
   enjoyment of the aforesaid Christian liberty by the civil magistrate.

   In the next year, 1682, he published the frame of government of
   Pennsylvania, containing twenty-four articles somewhat varying from the
   aforesaid constitution, together with certain other laws to the number
   of forty, agreed on in England by the governor and divers freemen of
   the said province. Of which laws one was

   That all persons living in this province, who confess and acknowledge
   the one almighty and eternal God to be the Creator and upholder and
   ruler of the world, and that hold themselves obliged in conscience to
   live peaceably and justly in civil society, shall in nowise be molested
   or prejudiced for their religious persuasion, or practice in matters of
   faith and worship; nor shall they be compelled at any time to frequent
   or maintain any religious worship, place, or ministry whatsoever.

   In the 6th month, (August,) 1682, William Penn with many of his friends
   sailed for his province; in six weeks they saw the American coast.
   Sailing up the Delaware, the inhabitants, Swedes, Dutch and English
   received him with many demonstrations of joy. He landed at New Castle,
   which was principally inhabited by Dutch, and the next day he summoned
   the people to the court-house where possession of the country was
   legally given him. He then sailed for Upland, or Optland, now Chester,
   where he called an Assembly, and declared his purpose of coming among
   them, and the ends of his government, giving them assurances of a free
   enjoyment of liberty of conscience in things spiritual and of civil
   freedom in temporal, and recommended to them to live in sobriety and
   peace one with another, and received their thankful acknowledgments.

   Now began that remarkable event, the Exodus of the Quakers, and so
   extensive was it that William Penn, in a letter to the Marquis of
   Halifax, written on the 9th of the 12th month, (February,) 1683, says:
   "I must without vanity say I have led the greatest colony into America
   that ever any man did upon a private credit, and the most prosperous
   beginnings that ever were in it are to be found among us." He also
   added, "Since last summer we have had about sixty sail of great and
   small shipping."

   The emigration was not confined to England, it extended to Germany,
   Ireland, Holland, and Wales, which must have been very gratifying to
   the founder, for he came, he said, into the charge of the province "for
   the Lord's sake. He hoped, under the Divine aid, to have raised up a
   people who should have been a praise in the earth for conduct, as well
   as for civil and religious liberty." He said, "I wanted to afford an
   asylum to the good and oppressed of every nation. I aimed to frame a
   government which might be an example. I desired to show men as free and
   happy as they could be."

   What a beautiful example he set before our Revolutionary fathers! and
   to their everlasting credit may it be remembered that they had wisdom
   and goodness sufficient to act upon it, and did really contribute not
   only to make the land of Penn an asylum to the good and oppressed of
   every nation, but extended the noble cognomen over all the territory of
   the United States, and the identical idea William Penn expressed near
   two hundred years ago, is now the most glorious name our beloved
   country is known by throughout the earth, viz.: "The Asylum to the Good
   and Oppressed of every Nation." Will the beneficiaries have wisdom and
   goodness sufficient to perpetuate it?

   He planned the city of Philadelphia and named it, and in two years it
   contained 2000 inhabitants. He remained in America about two years, in
   which time he succeeded in establishing his laws and inculcating a
   spirit of love and harmony not only among the various sects and
   denominations that had arrived from Europe, but even with the Indians,
   and all things being in a prosperous condition he returned, arriving in
   England on the 12th of the 6th month, (August,) 1684.
     __________________________________________________________________
     __________________________________________________________________

CHAPTER IV.

   "Many are the afflictions of the righteous, but the Lord delivereth him
   out of them all." -- Psalm xxxiv. 19.

   On Friday, the 6th day of the 12th month following, (February,) 1685,
   King Charles the Second died, and was succeeded by his brother, the
   Duke of York, by the name of King James the Second, who being a
   professed papist, his accession to the crown filled the people with
   just apprehensions and fears lest he should establish his own religion
   by the destruction of others; and had William Penn at that time
   fomented the general uneasiness by encouraging multitudes then upon the
   wing, he might, as he himself said, have put many thousands of people
   into his province and £20000 into his pockets. His not doing it, is
   sufficient proof that it was not wealth or fame that first brought him
   to America.

   Because James the Second, who was a Catholic, esteemed him highly,
   treating him with marked respect and attention, his enemies fabricated
   the charge of papist against him, notwithstanding he had been so bold
   against that persuasion. He, however, soon silenced them and continued
   his labours of love -- preaching, travelling, and writing. Among his
   writings was a persuasive to moderation toward dissenting Christians,
   in prudence and conscience, which he humbly submitted to the king and
   his great council, in which he confutes the several pleas for
   persecution, and confirms his own argument for toleration by the
   testimony of eminent authors and the examples of flourishing kingdoms
   and states, and shows the dismal effects of the contrary. A treatise
   well worthy the reader's serious perusal.

   On the 14th of March, 1685-6, came forth the king's proclamation for a
   general pardon, and instructions being given to the judges of assizes
   in their several circuits to extend the benefit of it to the Quakers;
   about thirteen hundred of that persuasion, many of whom had been
   imprisoned for years, were set at liberty. On the 4th of April, 1687,
   the king issued a declaration for liberty of conscience, suspending the
   execution of all penal laws in ecclesiastical matters.

   This was followed by an address of thanks to the king from the annual
   Assembly of Friends held in London, who deputed William Penn and others
   to present it. On the 27th of April, 1688, King James renewed his
   declaration for liberty of conscience, with an order of council for the
   reading of it in churches, against which seven bishops petitioning were
   committed to the Tower. On the 6th of November, 1688, William, Prince
   of Orange, landed at Torbay, in Devonshire, to the great joy of the
   English nation. James the Second withdrew to France, and on the 13th of
   February, 1688-9, William and his spouse, Mary, King James's daughter,
   were proclaimed King and Queen of England, &c. Of this change the
   enemies of William Penn took advantage, charging him with disaffection
   to the present government, and had him arrested on the 10th of
   December, 1688. Nothing was proved against him, yet his strong
   assurances failed to convince the council that he loved his country and
   the Protestant religion above his life, and they obliged him to give
   sureties for his appearance the first day of the next term, which he
   did, and then was continued on the same security to Easter term
   following, on the last day of which, nothing having been laid to his
   charge, he was cleared in open court.

   In the year 1690 he was again brought before the lords of the council,
   upon an accusation of holding correspondence with the late King James,
   and they requiring sureties for his appearance, he appealed to King
   William himself, who after a conference of near two hours inclined to
   acquit him; but to please some of the council he was held upon bail for
   a while, and in Trinity term the same year again discharged.

   He was attacked a third time, and his name inserted in a proclamation,
   dated July 18th, wherein he, with divers lords and others, to the
   number of eighteen, were charged with adhering to the enemies of the
   king; but proof failing respecting him, he was again cleared by order
   of the king's bench court at Westminster, on the last day of Michaelmas
   term, 1690.

   Being now at liberty, he proposed visiting Pennsylvania the second
   time, and published printed proposals for another settlement there. He
   had so far prepared for his transportation that an order for the convoy
   was granted him by the secretary of state, when his voyage was
   prevented by a fresh accusation against him, backed by the oath of one
   William Fuller,---a WRETCH, afterward by Parliament declared a CHEAT
   and IMPOSTOR,---and a warrant was thereupon granted for his
   apprehension, which he narrowly escaped at his return from G. Fox's
   burial, on the 16th of January, 1691. He prudently retired for a few
   years, during which time he applied himself to writing, and on the 30th
   of the 3d month, (May,) 1691, addressed the following epistle to the
   yearly meeting in London:--

   My beloved, dear, and honoured Brethren: --

   My unchangeable love salutes you; and though I am absent from you, yet
   I feel the sweet and lowly life of your heavenly fellowship, by which I
   am with you and a partaker amongst you, whom I have loved above my
   chiefest joy. Receive no evil surmisings, neither suffer hard thoughts,
   through the insinuations of any, to enter your minds against me, your
   afflicted but not forsaken friend and brother. My enemies are yours,
   and in the ground mine for your sakes, and that God seeth in secret,
   and will one day reward openly. My privacy is not because men have
   sworn truly, but falsely against me. For wicked men have laid in wait
   for me, and false witnesses have laid to my charge things that I knew
   not, who have never sought myself, but the good of all, through great
   exercises, and have done some good, and would have done more, and hurt
   no man, but always desired that truth and righteousness, mercy and
   peace, might take place amongst us. Feel me near you, and lay me near
   you, dear and beloved brethren, and leave me not; neither forsake, but
   wrestle with Him that is able to prevail against the cruel desires of
   some, that we may yet meet in the congregations of his people, as in
   days past, to our mutual comfort. The everlasting God of his chosen in
   all generations be in the midst of you, and crown your most solemn
   assemblies with his blessed presence, that his tender, meek, lowly, and
   heavenly love and life may flow among you; and that he would please to
   make it a seasoning and fruitful opportunity for you, that, edified and
   comforted, you may return home to his glorious high praise, who is
   worthy forever! To whom I commit you, desiring to be remembered of you
   before him, in the nearest and freshest accesses, who cannot forget you
   in the nearest relation.

     Your faithful friend and brother,

     William Penn.

   By the interposition of friends, he was granted an audience with the
   king and council, in the latter part of 1693, when he established his
   innocency and was acquitted. The sad and melancholy bereavement which
   now awaited him is thus recorded by himself: --

   "My dear wife, after eight months' illness, (though she never perfectly
   recovered her weakness the year before, which held her about six
   months,) departed this life on the 23d of the 12th month, 1693-4, about
   half an hour past two in the afternoon, being the sixth day of the
   week, and in the fiftieth year of her age, and was sensible to the very
   last." Her maiden name was Gulielma Maria Springett, the step-daughter
   of Isaac Pennington, a ministering Friend. They had lived in the most
   happy manner in the holy estate of wedlock about twenty years. He bears
   ample testimony to her happy exit from time to eternity. He now
   continued to write, preach, and travel, not, however, escaping arrests
   and other hinderances.

   On the 6th of the 1st month, (March,) 1695-6, he consummated his second
   marriage, at Bristol, with Hannah, the daughter of Thomas Callowhill,
   with whom he lived during the remainder of his life, and by whom he had
   four sons and one daughter.

   In April, 1696, his eldest son by his first wife died; his name was
   Springett, aged twenty-one years. "This year he published a treatise,
   entitled. Primitive Christianity Revived, in the Faith and Practice of
   the People called Quakers. A book which rightly represented that
   people's principles, and hath been serviceable to the information of
   many." This is the book I now reprint, with the hope that it may prove
   serviceable to the information of many more.

   On the 9th day of September, 1699, himself and family set sail for his
   province of Pennsylvania. They were nearly three months at sea; the
   great length of the voyage saved them from the danger of a contagious
   disease, the yellow fever, that reigned in the province. When they
   arrived it was over, and they were received with the universal joy of
   the inhabitants. Intending to remain in the province, he gave attention
   to all of its interests. But immediately some persons in England,
   taking advantage of his absence, endeavoured to undermine the
   proprietary governments. Representations were soon made to the
   Parliament, and time solicited for his return to answer for himself. He
   was pressed to return forthwith; seeing it necessary to comply, he
   summoned an assembly to meet at Philadelphia, to whom, on the 15th of
   September, 1701, he made a speech, setting forth the condition of the
   province, the necessity of his return to England, the great and abiding
   interest he felt in their welfare, tendering them his aid to secure
   their privileges and property in any and every way in his power that
   they might suggest. To which he received the following reply:

   May it please the Proprietary and Governor: --

   We have this day in our assembly read thy speech delivered (yesterday)
   in council; and having duly considered the same, cannot but be under a
   deep sense of sorrow for thy purpose of so speedily leaving us, and at
   the same time taking notice of thy parental regard to us and to our
   posterity, the freeholders of this province and territories annexed, in
   thy loving and kind expressions of being ready to comply with
   whatsoever expedient and provisions we shall offer for our safety as
   well in privileges as property, and what else may render us happy in a
   nearer union of our interests, not doubting the performance of what
   thou hast been pleased so lovingly to promise, do in much humility, and
   as a token of our gratitude, return unto thee the unfeigned thanks of
   this house.

     Subscribed by order of the House,

     Joseph Growdon, Speaker.

   The next month, October, he sailed for England, and arrived about the
   middle of December at Portsmouth and proceeded to London. After his
   return the bill was wholly dropped, and never revived. Upon the death
   of King William, which occurred on the 8th of March, 1701-2, the
   Princess Anne of Denmark ascended the throne. She began her reign with
   moderation and clemency, maintaining the Act of Toleration. William
   Penn was in her favour, and often at court. He continued to preach, and
   write, and travel, until about the year 1709, when the infirmities of
   age began to visit him.

   In 1710, he, for a better atmosphere, left the vicinity of London, and
   took a handsome seat at Ruscombe, near Twyford, in Buckinghamshire,
   where he resided until his death. In 1712, he had three several fits,
   supposed to be apoplectic, by which his understanding and memory were
   so impaired as to render him incapable of public action for the future.
   He continued to fail by degrees for the space of about six years,
   until, the 30th of the fifth month, (July,) 1718, in the 74th year of
   his age, his soul, prepared for a more glorious habitation, forsook the
   decayed tenement, which was committed to the earth on the 5th of the
   6th month, at Jordan's, in Buckinghamshire, where his former wife and
   several of his family had been buried.

   CHARACTER OF WILLIAM PENN -- BY EDMUND BURKE.

   William Penn, as a legislator, deserves great honour among mankind. He
   created a commonwealth which, from a few hundreds of indigent refugees,
   have in seventy years grown to a numerous and flourishing people. A
   people who from a wilderness have brought their territory to a state of
   high cultivation, filled it with wealthy and populous towns, and who,
   in the midst of a fierce and lawless race of men, have preserved
   themselves, with unarmed hand, by the rules of justice and MODERATION,
   better than any other have done by policy and arms. The way in which he
   did this deserves eternal notice. Though brought up, as it were, in the
   corrupt courts, of Charles the Second, who had endeavoured to carry the
   kingly prerogative to as high a pitch of aristocracy as possible, yet,
   oh, glorious! oh, all-subduing power of RELIGION! when he got that, he
   thought of nothing but to make everybody happy. To take the lands from
   the Indians he abhorred; he bought their lands. To exact and starve the
   poor who followed him across the ocean for conscience and quiet sake,
   he could not brook. He put the lands at the low rate of forty shillings
   a hundred acres, and one shilling per hundred acres yearly quit-rent.
   But what crowned all, was the noble charter of privileges by which he
   made them more free, perhaps, than any people on earth; and which, by
   securing both civil and religious liberty, caused the eyes of the
   oppressed from all parts of the world to look to his country for
   relief. This one act of godlike wisdom and goodness has settled Penn's
   country in a more strong and permanent manner than the wisest
   regulations could have done on any other plan. A man has but to believe
   there is a God; that he is the inspector of our actions, and the future
   rewarder and punisher of good and ill, and he is not only tolerated,
   but, if possessed of talents and integrity, is on the road to a place.

   This great and good man lived to see an extensive country rescued from
   the wilderness and filled with a free and flourishing people; he lived
   to lay the foundation of a splendid and wealthy city; he lived to see
   it promise every thing, from the situation he himself had chosen and
   from the encouragement which he himself had given it; he lived to see
   all this, but he died in the Fleet prison! [A mistake.]

   'Tis pleasing to do honour to those great men whose virtues and
   generosity have contributed to the peopling of the earth and to the
   freedom and happiness of mankind; who have preferred the interest of a
   remote posterity, and times unknown, to their own fortune and to the
   quiet and security of their own lives. Now both Britain and America
   reap just benefit from his labours and his losses; and his posterity
   have a vast estate out of the quit-rents of that very province whose
   establishment was the ruin of their predecessor's fortune.

     MONTESQUIEU, ON PENN.

   "A character so extraordinary in the institutions of Greece, has shown
   itself lately in the dregs and corruption of modern times. A very
   honest legislator has formed a people to whom probity seems as natural
   as bravery to the Spartans. William Penn is a real Lycurgus; and though
   the former made peace his principal aim, as the latter did war, yet
   they resemble one another in the singular way of living to which they
   reduced their people--in the ascendent they gained over freemen, in the
   prejudices they overcame, and in the passions they subdued."

     CHARACTER OF WILLIAM PENN -- BY DB. MABSILLAC.

   "After so many acts of violence and oppression, so many robberies and
   murders committed by the Europeans in the New World, the heart finds
   some consolation in pausing over the part which William Penn acted
   there. In an age when savage Europe put to death so many innocent
   people merely because they could not embrace the faith of their
   sovereigns, and spread over so large a part of America those horrors of
   fire and sword at which nature revolts, William Penn, like an angel
   from heaven, presented the olive-branch to those afflicted people, and,
   by acts of godlike justice, not only restored tranquillity to their
   ravaged quarters, but laid the foundation of extensive liberty and
   happiness.

   "He was perhaps the first who ever built one of the fairest empires of
   the world on the sole basis of general good, and, by assuring universal
   toleration and community of rights, offered a happy asylum to
   persecuted innocence throughout the earth. There are but few sections
   of the American continent that have not been drenched with human blood;
   and to their eternal shame it was the enlightened and polished
   Europeans who did this, and who murdered by thousands the poor harmless
   natives, who received them with hospitality! and then to extenuate
   their guilt, they branded those as savages whom they had so barbarously
   slaughtered. The arrival of William Penn put a stop to those frightful
   enormities. His godlike humanity to these oppressed people -- treating
   them as brothers, buying their lands and heaping them with favours,
   melted their simple natures with gratitude and affection. Astonished to
   see a white man who was good, and abhorred injustice and bloodshed,
   they revered him as something more than man, and gloried in calling him
   'Father.'

   "Of all the Europeans who have mitigated the ills of life and the fury
   of religious persecution, William Penn most deserves the gratitude of
   posterity. His first act in America held up a lovely presage of the
   prosperity that was to follow. And in his unyielding efforts to shield
   the oppressed, he looks like Moses, followed by a host of religious
   friends, whom he conducted across the wilderness of waves to a new
   'land of promise,' flowing with the milk and honey of freedom, peace,
   and plenty.

   "Abhorring persecution, as the direst reproach and scourge of mankind,
   he resolved effectually to bar the door against it. Hence that sublime
   charter of his, guaranteeing the most perfect liberty of conscience to
   all the honest worshippers of God, no matter what their opinions and
   forms. Instantly crowds of persons, oppressed in their own country
   because of religion, embarked for the country of William Penn. Then
   shone forth that divine philosophy 'Love thy neighbour as thyself,' in
   the blessed fruits resulting from it; for, while among the antichrists
   of Europe, the popes and bishops, nothing was heard but cries and
   groans from the inquisitions and dungeons; nothing talked of but sales
   of property belonging to heretics and dissenters; nothing seen but
   marks of deadly hate between the oppressing and oppressed churches; in
   good William Penn's country, glory to God, you met with no spectacle of
   this sort; but, on the contrary, every thing to sparkle the eye of
   charity with pleasure. There you saw worshippers of a hundred different
   sects, moving along the street to their several churches, in the most
   perfect peace and harmony; there, whether Jews or Christians, Catholics
   or Protestants, all adored God in the way they thought most rational;
   and, meeting with no persecution themselves, they felt no temptation to
   persecute others. Every poor emigrant to Pennsylvania was welcome as an
   exile from his native land; and, having no country or family of his
   own, he found in William Penn a tender and generous father.

   "This most virtuous of men was the honoured instrument of blessings to
   thousands of the unfortunate; and his institutions have laid the
   imperishable foundations of a new empire, which shines like a star in
   the west, and whose rays have already begun to open the eyes of Europe.

   "Having held the reins of government no longer than was necessary for
   the good of his province, he mixed among his people as only one of
   their number, and despising on the one hand all the pomps of the
   falsely great, and filling up life, on the other, with the most
   beneficent labours, he came to the grave in a good old age, eulogized
   by the greatest philosophers, honoured above the proudest kings, and to
   this day revered by the Indians, as a benevolent spirit sent down from
   heaven to establish the reign of peace and happiness on earth."
     __________________________________________________________________

CHAPTER V.

     "THE MACAULAY CHARGES"*

   In this supplementary chapter I propose to review the charges made
   against William Penn by Whig historians, and adopted; with novelties
   and exaggerations of his own, by Mr. Macaulay in his recent history.
   The reader who has traced his career from Tower Hill to the graveyard
   at Jordans, may hardly care to read what follows; the simple record of
   his life being the most emphatic answer that can be given to party
   misrepresentation; but I believe there are some who will look for a
   more formal refutation of these charges at my hands, and for their
   satisfaction I enter into the several points of controversy which have
   been raised. Every one is conscious of the animus which pervades the
   last Whig history. To point out the capricious likes and dislikes of
   the historian would be tedious, and is unnecessary: at the same time I
   will not deny that his page is alive with pictures, and that the
   narrative possesses a unity and vehemence which render it one of the
   most useful additions to our store of historical reading since the
   appearance of the Scotch novels.

   Mr. Macaulay has written several volumes of history and criticism. He
   must be aware that one of the fundamental laws of Critical Inquiry
   demands, that when a fact or a character has stood the tests of time,
   and in the progress of opinion has attained to something like a fixed
   position in the historical system, the evidence in support of any
   assault on it must be strong and free from taint in some fair
   proportion to the length of time and strength of opinion on which it
   rests.
     __________________________________________________________________

     * From Dixon's Life of Penn.

   [continue]This rule is deeply based in human nature. The fixity of
   historical ideas is, in other words, the permanence of truth. Once a
   great historical verdict is passed, the noblest instincts of our being
   prompt us to guard it as something sacred, -- to be set aside only
   after scrupulous inquiry and conclusive evidence against its justice.
   The wise man will not rashly disturb the repose of ages. Our faith in
   history is akin to religion: it is a confidence in our power to
   separate good from evil -- truth from falsehood, -- to preserve in
   their native purity the wisdom which serves to guide, and the memories
   which inspire the best actions of mankind. Mr. Macaulay will not deny
   the reasonableness of a rule growing out of such a feeling. He would
   himself exact the strongest facts and the severest logic from the man
   who should presume to dispute the laws of Kepler; and the fullest and
   most unquestionable evidence would be required in support of an
   assertion that Milton was a debauchee, or Buckingham a man of virtue.

   I will apply this canon to his own method. That I may not incur the
   charge of improperly assuming that Penn's reputation was thus
   historically fixed, I will cite Mr. Macaulay's own reading of the
   verdict which more than a century and a half has ratified. "Rival
   nations," he says, "have agreed in canonizing him. England is proud of
   his name. A great commonwealth beyond the Atlantic regards him with a
   reverence similar to that which the Athenians felt for Theseus, and the
   Romans for Quirinus. The respectable society of which he was a member
   honours him as an apostle. By pious men of other persuasions he is
   generally regarded as a bright pattern of Christian virtue. Meanwhile,
   admirers of a very different sort have sounded his praises. The French
   philosophers of the eighteenth century pardoned what they regarded as
   his superstitious fancies in consideration of his contempt for priests,
   and of his cosmopolitan benevolence, impartially extended to all races
   and all creeds. His name has thus become, throughout all civilized
   countries, a synonym for polity and philanthropy."

   This general verdict Mr. Macaulay challenges. He admits that his
   attempt "requires some courage;" I think the reader will agree with
   him, when the evidence is adduced on which his challenge is supported.
   This evidence consists of five assertions: (I.) That his connection
   with the court in 1684, while he lived at Kensington, caused his own
   sect to look coldly on him and even treat him with obloquy. (II.) That
   he "extorted money" from the girls of Taunton for the maids of honour.
   (III.) That he allowed himself to be employed in the work of seducing
   Kiffin into a compliance with court designs. (IV.) That he endeavoured
   to gain William's assent to the promulgated edict suspending the penal
   laws. (V.) That he "did his best to seduce" the Magdalen collegians
   "from the path of right," and was "a broker in simony of a peculiarly
   discreditable kind.."

   These allegations I shall examine in the order in which they occur.

   I. I quote Mr. Macaulay's own words. "He was soon surrounded by
   flatterers and suppliants. His house at Kensington was sometimes
   thronged at his hour of rising by more than two hundred suitors. He
   paid dear, however, for this seeming prosperity. Even his own sect
   looked coldly on him and requited his services with obloquy." His only
   authority for this statement is Gerard Croese, (Hist. Qua. lib. ii.
   1695,) a Dutchman, who never was in England in his life, and whose work
   the Society of Friends has never recognised. Croese could have no
   trustworthy knowledge of the opinions of the Quakers, and no right to
   represent their opinions. The statement is not, however, merely
   unsupported; but it is positively contradicted by the Devonshire House
   Records. These prove that at this time Penn was in regular attendance
   at the monthly meetings, and was elected to the highest offices in the
   body.

   II. That the reader may understand the Taunton affair, I must point out
   the features, with more exactness than Mr. Macaulay has done, which
   relate to his charge against Penn. When Monmouth arrived at Taunton, he
   found that the town had pledged itself to the rebellion, by the signal
   act of having had wrought, at the public expense, a set of royal
   standards for him and his army, by the daughters of the principal
   families. The ceremony of presenting these standards was one of the
   most important acts of the rebellion; at the head of her procession the
   schoolmistress carried the emblems of royal power -- the Bible and the
   sword;* and the royal banner was presented to the duke as to their
   sovereign. Thereupon he assumed the name of King -- set a price on his
   uncle's head -- and proclaimed the Parliament then sitting a
   treasonable convention, to be pursued with war and destruction.+ This
   insanity cost Monmouth his head, and won a gibbet for hundreds of his
   followers. The case of the maidens was not different to that of many
   others. They had taken, with their parents' knowledge, a prominent part
   in the rebellion; and when the day of vengeance came, they stood before
   the law guilty of a crime for which the sentence was -- death. The idea
   of sending them to the scaffold for faults which were their parents'
   more than their own, was of course not thought of; but that the parents
   might not escape punishment, the power to pardon them was given by the
   king to the maids of honour, -- not likely, I must suppose, to be the
   most exacting of creditors, -- as a sort of fee or bounty. It is to be
   remembered the sale of pardons was in that age a regular profession;
   from the king -- at least in Charles's time -- to the link-boy or the
   porter at
     __________________________________________________________________

     * Mr. Macaulay forgets the sword, because Sir James Mackintosh had
       forgotten it.
     * Though very fond of strong language, Mr. Macaulay softens these
       harsh words into simple "illegal assembly"! his evident object
       being to make the after-vengeance appear unprovoked.

   [continue]his gates, almost every man and woman connected with the
   court regularly sold his or her influence. The young girls about the
   Queen, daughters, be it remembered, of the first families in the land,
   had no proper conception of the horrid wickedness of this brokerage;
   and they requested the Duke of Somerset to get the affair arranged for
   them on the best terms. Somerset wrote to Sir Francis Warre, the member
   for Bridgewater, asking him as a personal favour to see the parents, as
   being a neighbour and likely to be known to them, or to name some
   proper agent who might arrange the business. Warre had evidently no
   wish to be mixed up with an affair of this kind; and he replied that it
   was already in proper hands, those of one Bird, the town-clerk. For
   some unknown reason the maids of honour forbade this agent to proceed
   in their behalf, and Warre was again applied to; but he refused to name
   a broker on the spot, excusing himself on the pleas that the
   schoolmistress was a woman of mean birth, and the young ladies were
   acting at the time under her orders. Weeks elapsed, and no settlement
   was made by the parents; nor do we know -- except by inference -- what
   was done in the matter at court, until the following letter was
   written: --

     "Whitehall, Feb. 13th, 1685-6.

   "Mr. Penne: -- Her Majesties Maids of Honour having acquainted me that
   they designe to employ you and Mr. Waldon in making a composition with
   the Relations of the Maids of Taunton for the high Misdemeanour they
   have been guilty of, I do at their request hereby let you know that
   His* Majesty has been pleased to give their Fines to the said Maids of
   Honour, and therefore recommend it to Mr. Walden and you to make the
   most advantageous composition you can in their behalfe. I am, Sir, your
   humble servant,

     "Sunderland P."
     __________________________________________________________________

   *In transcribing this letter from the State Papers, Mr. Forster writes
   " her" majesty -- a mistake which gives an erroneous countenance to Mr.
   Macaulay's "scandal against Queen" Maria.

   To whom was this letter addressed? Sir James Macintosh, the first man
   who brought the letter to light, -- for Mr. Macaulay has not even the
   merit of originality in his errors, -- assumed that it was addressed to
   William Penn; and in this singular assumption he has been followed by
   his friend and admirer. But Macintosh went still further: he not only
   assumed, without warrant, that a letter addressed to a "Mr. Penne" to
   engage him in a "scandalous transaction" was addressed to the Governor
   of Pennsylvania; but he also dared, in defiance of every rule of
   historical criticism, to assume that William Penn accepted the
   commission that was so offered. Mr. Macaulay, of course, copied this
   gross mistake from Sir James, and gave it the additional currency of
   his own volumes. This point is particularly noticeable, -- that Mr.
   Macaulay did not consult the original authorities, but satisfied
   himself with merely quoting from the "Macintosh collection." Now this
   letter was certainly not addressed to William Penn. (1.) In the first
   place, it does not bear his name: he never wrote his name "Penne," nor
   did others ever so write it. In the Pennsylvania correspondence, in the
   Minutes of the Privy Council, and in the letters of Van Citters, Locke,
   Lawton, Bailey, Creech, and Hunt, and in the correspondence of his
   private friends, I have seen it written hundreds of times, but never
   once, even by accident, with an e final. Least of all men could
   Sunderland, his intimate acquaintance from boyhood, make such a
   mistake. (2.) The letter is highly disrespectful, if supposed to be
   written to a man of his rank -- a man who had refused a peerage, and
   who stood before the court not only as a personal friend to the king,
   but as Lord Proprietor of the largest province in America; the more
   especially would this be the case when it is considered that the letter
   was written by the polite and diplomatic Earl of Sunderland. (3.) The
   work to be done required a low, trafficking agent, who could go down to
   Taunton and stay there until the business was concluded: it is obvious
   that this could not be done by William Penn. (4.) The letter is
   evidently a reply to an offer of service: the maids of honour "designe
   to employ" Mr. Penne and Mr. Walden, because, as it seems to me, they
   had applied for the office. Malice itself would shrink from the
   assumption that the governor of Pennsylvania would voluntarily solicit
   such an employment. (5.) It is contrary to every thing else that is
   known of Penn that he would allow himself, on any pretence, to be drawn
   into such a business. (6.) No mention of it occurs in any of his
   letters: I have read some hundreds of them, and, although he was the
   most communicative of correspondents, not a trace of his action, or of
   his having been applied to in the affair, is to be found. Knowing his
   epistolary habit, this fact alone would have satisfied my own mind.
   (7.) No mention has been made of his interference by any news-writer,
   pamphleteer, or historian, -- though, had he been concerned, the host
   of maligners, who rose against him on the flight of James, could
   certainly not have failed to point their sarcasms with the "scandalous
   transaction" and "extortion of money." (8.) No tradition of his
   appearance on the scene is preserved in the neighbourhood; when, had he
   really been the agent employed, it is impossible that so conspicuous a
   broker could have faded so soon from local recollection.

   But, if William Penn were not the "Mr. Penne" addressed by Lord
   Sunderland, and designed by the ladies to be employed in their behalf
   -- who was the man? A little research enables me to answer this
   question. In the registers of the Privy Council I find this entry: --

     "Nov. 25th, 1687.

   "George Penne -- Upon reading the petition of George Penne, gent.,
   setting forth that his family having been great sufferers for their
   loyalty, He humbly begs that His Majesty would be graciously pleased to
   grant him a patent for the sole exercising the royal Oake lottery, and
   licensing all other games, in his Majesty's plantations in America, for
   twenty-one years. His Majesty in Council is pleased to refer this
   matter to the consideration of the Rt. Hon. the Lords Commissioners of
   the Treasury, and, upon what their lordships report of what is fit to
   be done therein for the petitioner, His Majesty will declare his
   further pleasure."

   This man, whose fitting reward, according to his own estimate of the
   value of his services, was the fief of a gaming-table was the Mr.
   Penne. His name is always spelt with the final e. In the first draft of
   the foregoing minute, the clerk had spelt the name George Penn, both in
   the margin and in the text, but has filled the final letter in
   afterwards, as if prophetically guarding against any confusion of this
   wretched fellow with the great governor of Pennsylvania. He was a low
   hanger-on about the back-doors of the court, ready for any dirty work.
   When pardons were to be bought and sold, he was a pardon-broker. He was
   actively engaged in the Taunton affair; and among other feats, as I am
   able to state on the authority of a family-cash book still preserved,
   he obtained 65l. from Nathaniel Pinney as the ransom of his brother
   Azariah Pinney, one of the transported rebels. Mr. Walden was
   apparently an agent of the same kind, and equally and deservedly
   obscure. For some reason, however, the "designe to employ" these men
   miscarried, and the maids of honour found another agent in the person
   of Brent, the Popish lawyer, who was a regular pardon-broker, and was
   arrested on the flight of King James, as I find by the minutes of Privy
   Council. This fellow employed as great a rascal as himself, one Crane
   of Bridgewater, as his sub-agent, and between them they settled the
   business, as Oldmixon relates.

   Having cleared Penn from this foul and unfounded charge, let me say a
   word or two in behalf of the maids of honour. Mr. Macaulay says they
   "were at last forced to be content with less than a third" of 7000l.
   How much less? Is there any evidence that they received a single
   guinea? Dr. Toulmin collected his information from the families of the
   girls of Taunton, at a time when the children of the little rebels
   might have been still alive, and he says merely that some of the
   parents paid as much as fifty or a hundred pounds. Some of them?
   Oldmixon tells us that the number of the scholars was twenty. How many
   of twenty could be called some? Take it at ten; if pardons were
   purchased for ten, five at 50l. and five at 100l., this would but yield
   750l. altogether. Besides which Oldmixon, who had peculiar means of
   learning the real facts, says the agent and his subordinate paid
   themselves bountifully out of the money. I know of no proof that the
   maids of honour got a shilling. While on this digression, I may add a
   remark in behalf of another much-abused lady. The historian counts up
   with virtuous indignation the number of transported insurgents which
   the Queen, Maria d'Este, selected for her private portion of the spoil,
   and talks of "the thousand pounds" which she made by "her unprincely
   greediness and her unwomanly cruelty." Now we not only do not know how
   much, if any thing at all, the Queen put into her pocket, but we do not
   know for certain that she received for herself a single transport. We
   have no good reason to believe that she ever dreamt of such a thing.
   The only ground for this gross charge against the honour of a woman and
   a foreigner, is a letter of Sunderland to Lord Jeffreys -- which Mr.
   Macaulay, as usual, has copied from the "Macintosh Collection," -- in
   which that statesman, after giving a list of grants of prisoners to
   various persons about the court, adds in a postscript -- "The Queen has
   asked for a hundred more of the rebels who are to be transported; as
   soon as I know for whom, yon shall hear from me again." It is clear
   enough from Sunderland's words that she did not ask them for herself.
   It is equally clear that Mr. Macaulay's estimate of "the profits she
   cleared on the cargo, after making large allowance for those who died
   of hunger and fever during the passage," is a mere invention. The
   misfortunes of this woman should have shielded her from injustice.

   III. Towards the close of his reign, when the churchmen openly
   repudiated their own doctrine of passive obedience, James became
   anxious to secure the adhesion of his dissenting subjects; and among
   other leading men, he selected Penn's old opponent, William Kiffin, the
   Baptist, for a city magistracy. But two of Kiffin's grandsons had been
   taken and executed in the Western rebellion, and it was doubted whether
   the old man would comply with the wishes of the court. At this point
   Mr. Macaulay introduces Penn. "The heartless and venal sycophants of
   Whitehall, judging by themselves, thought that the old man would be
   easily propitiated by an alderman's gown, and by some compensation in
   money, for the property which his grandsons had forfeited. Penn was
   employed in the work of seduction, but to no purpose." Now, there is
   not the slightest foundation in history for this statement. Mr.
   Macaulay here asserts that Penn was "employed," by the " heartless and
   venal sycophants" of the court, to seduce Kiffin into an acceptance of
   the alderman's gown, -- and that he failed. The passage means this, or
   it means nothing. It will be allowed that on such a point Kiffin
   himself must be the best authority: in his autobiography, lately
   published from the original manuscript, he says, -- "In a little after,
   a great temptation attended me, which was a commission from the King,
   to be one of the aldermen of the city of London; which, as soon as I
   heard of it, I used all the diligence I could, to be excused, both by
   some lords near the King, and also by Sir Nicholas Butler and Mr. Penn.
   But it was all in vain." This is just the reverse of what Mr. Macaulay
   states. Penn did not go to Kiffin; Kiffin went to Penn. Instead of
   being employed in the work of seduction, he was engaged in the task of
   intercession. Mr. Macauley makes Kiffin refuse the magistracy: Kiffin
   says he accepted it: -- "The next court-day I came to the court, and
   took upon me the office of alderman."

   IV. A little attention to dates will soon dispose of the fourth charge
   against Penn. Mr. Macaulay writes -- "All men were anxious to know what
   he [the Prince of Orange] thought of the Declaration of Indulgence. . .
   . Penn sent copious disquisitions to the Hague, and even went thither
   in the hope that his eloquence, of which he had a high opinion, would
   prove irresistible." Now, Penn returned from Germany in the autumn of
   1686, and the Declaration was not issued until April, 1687. After 1686,
   he never went to the Dutch capital. There is no evidence, even, that
   Penn sent over "copious disquisitions;" Burnet, Mr. Macaulay's
   authority, says not a word on such a subject. When Penn was at the
   Hague, in the summer of 1686, the subject that was under discussion
   related to the Tests, not the Indulgence. The Declaration was unthought
   of at that time;---Burnet is very clear on this point. But there is
   other proof that Mr. Macaulay's guesswork is wrong. In November, 1686,
   five months before the Declaration was issued, Van Citters reported to
   his correspondent the substance of the conversation between Penn and
   the Prince, as it was then known in court circles in London; and in
   that report no mention whatever is made of the Declaration.

   V. In the ninth chapter of the preceding memoir, I have given the true
   history of Penn's connection with the affair of Magdalen College. In
   this place I shall content myself with a special refutation of Mr.
   Macaulay's errors; first quoting his material passages, and numbering
   them for separate remark. (1) "Penn was at Chester, on a pastoral tour.
   His popularity and authority among his brethren had greatly declined
   (2) since he had become a tool of the King and the Jesuits." . . . (8)
   "Perhaps the college might still be terrified, caressed, or bribed into
   submission. The agency of Penn was employed." . . . (4) "The courtly
   Quaker, therefore, did his best to seduce the college from the path of
   right." . . . (5) "To such a degree had his manners been corrupted by
   evil communications, and his understanding obscured by inordinate zeal
   for a single object, that he did not scruple to become a broker in
   simony of a peculiarly discreditable kind, and to use a bishopric as a
   bait to tempt a divine to perjury." These assertions may be looked at,
   one by one as they stand here. (1) Had Penn become in 1687 -- the date
   of Mr. Macaulay's authority -- unpopular and powerless with his
   brethren? There is, fortunately, better evidence than that of an agent
   of Louis Quatorze: the evidence of the "brethren" themselves. The
   Records at Devonshire House prove that his influence was high as ever
   in the society of Friends: he was elected to speak their sentiments; he
   served their most important offices; was in accord with Fox, Crisp, and
   the other leaders; and at the very moment when Mr. Macaulay introduces
   him with this disparaging comment, he was on a religious tour, one of
   the most popular and brilliant of his public ministry. To this may be
   added the testimony of Penn himself; in one of his letters he expressly
   says that it is at the joint request of the Society of Friends, and of
   persons in authority, that he is engaged in the business of the nation.
   (2) Was he ever "a tool of the King and of the Jesuits?" No man, I
   venture to believe, will entertain a doubt on this point, after reading
   the ninth chapter of these memoirs, and the authorities there cited.
   Family experiences had given him an early abhorrence of the persecuting
   spirit of the Roman Church. In his youth he had written against the
   errors of Popery, and in his riper age had pointed many a sentence with
   honest indignation at Jesuit morals.

   Now that the Jesuits had acquired power at court, he continually
   hazarded his influence by urging the King to banish them from the royal
   presence. Citters, Johnstone, and Clarendon, all testify clearly to
   this effect. The Dutch diplomatist says, "Penn has had a long interview
   with the King, and has, he thinks, shown to the King that Parliament
   will not consent to a revocation of the Test and Penal Laws--and that
   he never will get a Parliament to his mind, so long as he will not
   adopt moderate councils, and drive away from his presence the
   immoderate Jesuits, and other Papists who surround him daily, and whose
   ultra councils he now follows." Johnstone says expressly, that Penn was
   against the order commanding the Declaration to be read in the
   churches. Clarendon says in his Diary that Penn "laboured to thwart the
   Jesuitical influence that predominated." On what authority, then, does
   Mr. Macaulay make his assertion? Simply on his own! Was he a tool of
   the King? The idea is absurd. He never sacrificed a point to the humour
   of James; but he often crossed that humour, and his political action
   was always against the court. Not to go so far back as the days of
   Sidney, when, according to Barillon, he divided the leadership of the
   most advanced body of Reformers with that great Republican,---if his
   private friendship was given to Sunderland, Halifax, and Rochester, his
   political sympathy was always with the more liberal men of the
   opposition. The supporters of Monmouth looked to him and half a dozen
   others to bring over the American colonies to the cause of liberty and
   Protestantism. Though he was trusted by James, he was always an object
   of suspicion to his government. He plainly told the King of his errors;
   he advised him to expel the Jesuits from Whitehall; not to trust to his
   prerogative, but to meet his Parliament with wise and just proposals;
   not to insist on having the Declaration read by the clergy; not to
   commit the seven Prelates to the Tower. And when that impolitic act had
   been oommitted, he advised him to take the gracious opportunity
   afforded by the birth of a Prince of Wales to set them at liberty, and
   still further to signalize the occasion by a general amnesty to the
   exiles in Holland. He counselled him to submit to the will of the
   nation, and to be content with a simple toleration of his religion. Can
   this man be called a "tool" of the King? Let Mr. Macaulay show another
   man in that age with equal boldness and integrity. He braved the royal
   frowns again and again in the cause of mercy. He obtained a pardon for
   Locke, another for Trenchard, another for Aaron Smith--all of them men
   who had deeply offended James. He compelled him to listen to the
   councils of the leading Whigs; and in the Oxford affair told him he was
   in the wrong in plainer language than the usages of speech would permit
   to ordinary men. This man a tool! (3) Was the agency of Penn employed
   to terrify, caress, or bribe the collegians into submission? There is
   not even a shadow of authority for this most uncharitable assertion.
   Penn was alarmed at the quarrel, fearing it might lead, through the
   combined obstinacy of the King and Fellows, to a loss of the College
   Charter, and a transfer of its immense revenues to the Papists--and he
   interposed his good offices to heal the wound. Instead of looking on
   him as a person "employed" to terrify, caress, or bribe them into
   submission, we have the evidence of Dr. Bailey, one of the inculpated
   Fellows, and that of Thomas Creech, a student, that the collegians
   regarded him as a friend and mediator "in their behalf." (4) Did he "do
   his best to seduce the college from the path of right?" Mr. Macaulay's
   knowledge of the proceeding appears to be derived from "Wilmot's Life
   of Hough" -- though he does not quote it -- and from the "State
   Trials." To these sources of information must be added the MS. letters
   of Dr. Sykes and Mr. Creech, preserved in the Bodleian Library at
   Oxford, and the MS. papers of George Hunt, now in the possession of the
   President of Magdalen College. Hunt was one of the Fellows, and was
   present at the interview with Penn; Sykes and Creech were both of them
   well informed as to all the incidents which occurred; yet so far is
   either he, or are they, from saying that he attempted to "seduce them
   from the path of right," that they agree exactly in the emphatic and
   conclusive statement that, after hearing their reasons, he agreed with
   them that they were justified in their resistance. He even went
   further; he became their champion. In their presence he wrote a manly
   English letter to his sovereign, in which he told him in very plain
   terms -- "that their case was hard; that in their circumstances they
   could not yield without a breach of their oaths; and that such mandates
   were a force on conscience, and not agreeable to the King's other
   gracious indulgences." How singularly unfortunate is Mr. Macaulay in
   his authorities! "Penn," he says, "exhorted the Fellows not to rely on
   the goodness of their cause, but to submit, or at least to temporize."
   I defy Mr. Macaulay to give any trustworthy authority for this
   macchiavellian council. He wisely abstains from quoting his author; but
   the curious reader will find it in the twelfth volume of the "State
   Trials," in the shape of an anonymous letter which was addressed by
   some unknown person, during the heat of the dispute, to Dr. Bailey, one
   of the Fellows. Bailey, "from the charitable purpose" of the letter,
   thought it might have come from Penn; and to ascertain the fact, wrote
   a reply to Penn without signing his name, saying that if he were his
   anonymous correspondent, he would know how to address his answer. Of
   course no reply came. No man conversant with Penn's habit of writing
   could for an instant mistake it for his; it commences, "Sir," --and the
   second person plural is used throughout. Nor is this all the evidence
   against its being written by Penn. The contemporary account of these
   proceedings has written, in Hunt's hand, on the margin of this letter,
   the words -- "This letter Mr. Penn disowned." Yet it is on the
   assumption that Penn actually wrote this thrice-proven spurious
   epistle, that Mr. Macaulay has built his most serious accusation! What
   would be said of such evidence in a court of justice? Surely the
   memories of the illustrious dead are not less precious than the
   property of the living! Let me say, to the credit of Macintosh, that he
   makes no charge against Penn in this Oxford business. Here Mr. Macaulay
   is perfectly original. (5) Did Penn deal "in simony of a particularly
   disreputable kind, and use a bishopric as a bait to tempt a divine to
   perjury?" Mr. Macaulay continues to represent him as employed by the
   court; and having, as he says, failed in his attempt to terrify the
   collegians into obedience, he "then tried a gentler tone. He had an
   interview with Hough, and with some of the Fellows, and, after many
   professions of sympathy and friendship, began to hint at a compromise.
   . . . 'How should you like,' said Penn, 'to see Dr. Hough Bishop of
   Oxford?" Hereupon follows the indignation about simony and perjury.

   Now, let us see what is really known about this interview. Dr. Hough,
   its chief subject, wrote on the evening of the day on which it took
   place a letter to his cousin, in which he recited the principal heads
   of the discourse, -- and this account, from one too deeply interested
   to be impartial, and too much excited to remember any thing but what
   especially concerned his own prospects and position, is unfortunately
   the only existing authority. Hunt was not present at this interview,
   and no account of it is preserved in the Magdalen College MSS. Holden's
   MS. letters in the same library commence posterior to the affair of
   Penn; and Baron Jenner's MS. account of the Visitation is not to be
   found. But let us take the authority we have, imperfect though it be,
   and see what matter can be drawn from it in support of the accusation.
   What says Hough? In the outset, instead of Penn being "employed" as Mr.
   Macaulay continues to misrepresent him; to solicit the Fellows, it
   appears that the Fellows had sent a deputation to him, consisting of
   Hough and the principal members of the college. Their conversation
   lasted three hours; the substance of it I have given in the text of the
   ninth chapter of the memoir: Mr. Macaulay's version of it is inexact in
   all its essential particulars. "He then tried a gentler tone." The
   historian does not seem to know that two interviews took place, one at
   Oxford, the other at Windsor, with six weeks of an interval; there is
   no evidence, except the spurious letter, that he ever used other than a
   gentle tone. He "began to hint at a compromise:" the words of Hough are
   -- "I thank God he did not so much as offer at any proposal by way of
   accommodation." How reconcile such statements? Now let us hear what
   Hough says of the simony and perjury. Penn, who, according to Swift,
   "spoke agreeably and with spirit," was always more or less facetious in
   conversation. Like his father, he was fond of a joke, and had that
   delight in drollery which belongs to the highest natures. In this very
   conversation we see how he made his rhetoric dance --"Christ Church is
   a noble structure, University is a pleasant place, and Magdalen College
   is a comely building." Hough, though not the most quick-witted of men,
   saw that he "had a mind to droll upon us." Stolid and heavy, Hough no
   doubt reported the conversation honestly, so far as he could remember
   and understand it. To quote his words -- "Once he said, smiling, If the
   Bishop of Oxford die, Dr. Hough may be made Bishop. What think you of
   that, gentlemen?" Cradock, one of the Fellows present, took up the tone
   of pleasantry, and replied, "They should be heartily glad of it -- for
   it would do very well with the presidency." Does any one doubt that
   this was a mere pleasantry? Observe, Penn had no commission to treat
   with the Fellows, -- that he met them at their own request, to consider
   how he could serve their interests. That Cradock thought it a joke is
   evident from his retort. Had the suggestion of the bishopric been in
   earnest, it must have been offered on condition of Hough giving up the
   presidency of his college -- that being the point at issue. In such a
   case, to talk of the combination of the two offices would have been
   insulting and absurd. Even Hough himself, the least jocular of men,
   understood this remark as a mere pleasantry, for he instantly adds,
   "But, I told him, seriously, I had no ambition." And yet this innocent
   mirth, accepted and understood as such by all the parties concerned,
   after a lapse of nearly two centuries, is revived and tortured into a
   ground for one of the foulest accusations ever brought against an
   historical reputation! Is this English History?

   Having far exceeded the limits of my original intention, which was only
   to introduce William Penn to the rising generation, and thereby induce
   the spirit of inquiry to read the various able biographies written of
   him,--to which, and his autobiography, I now make every acknowledgement
   for the liberties I have taken with them in compiling this sketch,--I
   have to regret that, even after lengthening my short memoir to its
   present extent, I have so signally failed to portray him in his full
   and diversified character. I have met with nothing, in my opinion, that
   has done him justice, neither as a Christian nor lawgiver, highly as he
   has been extolled for both. I did not know, when I penned my sketch,
   that he had ever been likened unto Moses. When we consider the darkness
   of the age in which he lived, both in a religious and political point
   of view,--the circumstances that surrounded him,--and contrast him with
   his fellows, which is the only correct method to obtain a true picture,
   we find him determined at all hazards to do good, surmounting every
   obstacle that parental authority wielding an immense estate could do to
   intimidate him, together with the laws of his benighted country, which
   inflicted most direful punishments and persecutions upon him; then,
   added to all this, the natural propensities of the human heart, "which
   is deceitful above all things and desperately wicked:"--I say, contrast
   him with his fellows, and we find many of them pursuing a course
   diametrically opposite to his. Indeed, every thing that parents,
   government, and friends could do, were brought into requisition to
   guard their morals; yet, in defiance of all these restraints, the
   number who delighted to do evil and throw themselves away was very
   great. I would call the reader's attention to the dialogue held between
   Sir William Penn and his wife, after William's expulsion from home, as
   given by Weems, for a clearly-defined exposition of my views.

   Good and great as he was, he was not shielded from the attacks of the
   ignorant and designing. I, therefore, take the liberty of calling
   attention to his biography by William Hepworth Dixon of England,
   written in 1851; and that also by Samuel M. Janney of Virginia, written
   since to exculpate him from various charges recently promulgated; they
   have succeeded, without an effort, to burnish him up, and caused him to
   shine forth even as the sun after a summer thunderstorm.
   Notwithstanding the facetious style of the Rev. M. L. Weems, I think
   his life of Penn should be introduced into every school in
   Pennsylvania, and in as many elsewhere as possible.

   i
     __________________________________________________________________

                      **Primitive Christianity Revived**.

THE

EPISTLE TO THE READER.

   Reader: --

   By this short ensuing treatise, thou wilt perceive the subject of
   it,--viz.: The Light of Christ in Man, as the Manifestation of God's
   Love for Man's Happiness. Now, forasmuch as this is the peculiar
   testimony and characteristic of the people called Quakers,--their great
   fundamental in religion,--that by which they have been distinguished
   from other professors of Christianity in their time, and to which they
   refer all people about faith, worship, and practice both in their
   ministry and writings,--that as the fingers shoot out of the hand, and
   the branches from the body of the tree,--so true religion, in all the
   parts and articles of it, springs from this divine principle in man.
   And because the prejudices of some are very great against this people
   and their way; and that others, who love their seriousness and commend
   their good life, are yet, through mistakes, or want of inquiry, under
   jealousy of their unsoundness in some points of faith; and that there
   are not a few in all persuasions which desire earnestly to know and
   enjoy God in that sensible manner this people speak of, and who seem to
   long after a state of holiness and acceptance with God, but are under
   doubts and despondings of their attaining it, from the want they find
   in themselves of inward power to enable them, and are unacquainted with
   this efficacious agent which God hath given and appointed for their
   supply.

   For these reasons and motives, know, reader, I have taken in hand to
   write this small tract of the nature and virtue of the light of Christ
   within man; what and where it is, and for what end, and therein of the
   religion of the people called Quakers; that, at the same time, all
   people may be informed of their true character, and what true religion
   is, and the way to it, in this age of high pretences and as deep
   irreligion; that so the merciful visitation of the God of light and
   love, (more especially to these nations,) both immediately and
   instrumentally for the promotion of piety, (which is religion indeed,)
   may no longer be neglected by the inhabitants thereof, but that they
   may come to see and say, with heart and mouth, this is a dispensation
   of love and life from God to the world; and this poor people, that we
   have so much despised, and so often trod upon, and treated as the
   off-scouring of the earth, are the people of God and children of the
   Most High. Bear with me, reader; I know what I say, and am not
   high-minded, but fear; for I write with humility towards God, though
   with confidence towards thee; not that thou shouldst believe upon my
   athority; nothing less, for that's not to act upon knowledge, but
   trust, but that thou shouldst try and approve what I write; for that is
   all I ask, as well as all I need for thy conviction and my own
   justification. The whole, indeed, being but a Spiritual experiment upon
   the soul, and therefore seeks for no implicit credit, because it is
   self-evident to them that will uprightly try it.

   And when thou, reader, shalt come to be acquainted with this principle,
   and the plain and happy teachings of it, thou wilt with us admire thou
   shouldst live so long a stranger to that which was so near thee, and as
   much wonder that other folks should be so blind as not to see it, as
   formerly thou thoughtest us singular for obeying it. The day, I
   believe, is at hand that will declare this with an uncontrollable
   authority, because it will be with an unquestionable evidence.

   I have done, reader, with this preface when I have told thee:--first,
   that I have stated the principle and opened, as God has enabled me, the
   nature and virtue of it in religion, wherein the common doctrines and
   articles of the Christian religion are delivered and improved, and
   about which I have endeavoured to express myself in plain and proper
   terms, and not in figurative, allegorical or doubtful phrases, that so
   I may leave no room for an equivocal or double sense; but that the
   truth of the subject I treat upon may appear easily and evidently to
   every common understanding. Next, I have confirmed what I writ by
   Scripture, reason, and the effects of it upon so great a people, whose
   uniform concurrence in the experience and practice thereof, through all
   times and sufferings since a people, challenge the notice and regard of
   every serious reader. Thirdly, I have written briefly, that so it might
   be every one's money and reading; and, much in a little is best, when
   we see daily that the richer people grow, the less money or time they
   have for God or religion; and perhaps those that would not buy a large
   book may find in their hearts to give away some of these for their
   neighbour's good, being little and cheap. Be serious, reader, be
   impartial, and then be as inquisitive as thou canst, and that for thine
   own soul, as well as the credit of this most misunderstood and abused
   people; and the God and Father of lights and spirits so bless thine, in
   the perusal of this short treatise, that thou may'st receive real
   benefit by it, to his glory and thine own comfort, which is the desire
   and end of him that wrote it; who is, in the bonds of Christian
   charity, very much and very ardently.

     Thy real friend,

     William Penn.
     __________________________________________________________________

                      PRIMITIVE CHRISTIANITY REVIVED, ETC.

CHAPTER I.

   § 1. Their Fundamental Principle. § 2. The Nature of it. § 3. Called by
   several names. § 4. They refer all to this, as to Faith and Practice,
   Ministry and Worship.

   § 1. That which the people called Quakers lay down as a main
   fundamental in religion is this -- That God, through Christ, hath
   placed a principle in every man, to inform him of his duty, and to
   enable him to do it; and that those that live up to this principle are
   the people of God, and those that live in disobedience to it, are not
   God's people, whatever name they may bear, or profession they may make
   of religion. This is their ancient, first, and standing testimony: with
   this they began, and this they bore, and do bear to the world.

   § 2. By this principle they understand something that is divine; and
   though in man, yet not of man, but of God; and that it came from him,
   and leads to him all those that will be led by it.

   § 3. There are divers ways of speaking they have been led to use, by
   which they declare and express what this principle is, about which I
   think fit to precaution the reader -- viz., they call it, The light of
   Christ within man, or, light within, which is their ancient, and most
   general and familiar phrase, also the [1] manifestation [2] or
   appearance of Christ, [3] the [4] witness of God, the [5] seed of God,
   the [6] seed of the kingdom,
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   Titus iii. 4. But after that the kindness and love of God our Saviour
   toward man appeared.

   2 Peter i. 4. Whereby are given unto us exceeding great and precious
   promises; that by these ye might be partakers of the divine nature,
   having escaped the corruption that is in the world through lust.

   1 John v. 10-12. He that believeth on the Son of God, hath the witness
   in himself: he that believeth not God, hath made him a liar; because he
   believeth not the record that God gave of his Son. And this is the
   record, that God hath given to us eternal life; and this life is in his
   Son. He that hath the Son, hath life; and he that hath not the Son of
   God, hath not life.

   1 John iii. 9. Whosoever is born of God, doth not commit sin; for his
   seed remaineth in him: and he cannot sin, because he is born of God.

   But he that received the seed into stony places, the same is he that
   heareth the word, and anon with joy receiveth it: yet hath he not root
   in himself, but dureth for a while: for when tribulation or persecution
   ariseth, because of the word, by-and-by he is offended. He also that
   received seed among the thorns, is he that heareth the word; and the
   care of this world, and the deceitfulness of riches, choke the word,
   and he becometh unfruitful. But he that received seed into the good
   ground, is he that hearetb the word, and understandeth it; which also
   beareth fruit, and bringeth forth, some an hundred-fold, some sixty,
   some thirty. [1] wisdom, the [2] word in the heart, the grace [3] that
   appears to all men, the [4] spirit given to every man to
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   Prov. viii. 1-4. Doth not wisdom cry? and understanding put forth her
   voice? She standeth in the top of high places, by the way in the places
   of the paths. She crieth at the gates, at the entry of the city, at the
   coming in at the doors: Unto you, men, I call; and my voice is to the
   sons of man.

   Rom. x. 6-8. But the righteousness which is of faith speaketh on this
   wise, Say not in thine heart. Who shall ascend into heaven? (that is,
   to bring Christ down from above;) or, Who shall descend into the deep?
   (that is, to bring up Christ again from the dead:) But what saith it?
   The word is nigh thee, even in thy mouth, and in thy heart; that is,
   the word of faith, which we preach. Psalm cxix. 10. With my whole heart
   have I sought thee: let me not wander from thy commandments. profit
   with, the [1] truth in the inward parts, the [2] spiritual leaven that
   leavens the whole lump of man: which are many of them figurative
   expressions, but all of them such as the Holy Ghost hath used, and
   which will be used in this treatise, as they are most frequently in the
   writings and ministry of this people. But that this variety and manner
   of expression may not occasion any misapprehension or confusion in the
   understanding of the reader, I would have him know, that they always
   mean by these terms or denominations, not another but the same
   principle, before mentioned; which, as I said, though it be in man, is
   not of man, but of God, and therefore divine: and one in itself, though
   diversely expressed by the holy men, according to the various
   manifestations and operations thereof.
    1. It is to this principle of Light, Life, and Grace, that this People
       refer all: for they say it is the great Agent in Religion; that
       without which, there is no Conviction, so no Conversion, or
       Regeneration; and consequently no entering into the Kingdom of God.
       That is to say, there can be no true sight of sin, nor sorrow for
       it, and therefore no forsaking or overcoming of it, or Remission or
       Justification from it. A necessary and powerful Principle indeed,
       when

   Isaiah xxvi. 2. Open ye the gates, that the righteous nation which
   keepeth the truth may enter in. John xiv. 6. Jesus saith unto him, I am
   the way, and the truth, and the life: no man cometh unto the Father but
   by me. neither Sanctification nor Justification can be had without it.
   In short, there is no becoming virtuous, holy and good, without this
   Principle; no acceptance with God, nor peace of soul, but through it.
   But on the contrary, that the reason of so much irreligion among
   Christians, so much superstition, instead of Devotion, and so much
   profession without enjoyment, and so little Heart-reformation, is,
   because people in religion, overlook this Principle, and leave it
   behind them. They will be religious without it, and Christians without
   it, though this be the only means of making them so indeed. So natural
   is it to Man, in his degenerate state, to prefer sacrifice before
   obedience, and to make prayers go for practice, and so flatter himself
   with hope, by ceremonial and bodily service, to excuse himself to God
   from the stricter discipline of this Principle in the soul, which leads
   Man to take up the Cross, deny self, and do that which God requires of
   him: and that is every man's true religion, and every such man is truly
   religious; that is, he is holy, humble, patient, meek, merciful, just,
   kind, and charitable; which they say, no man can make himself; but that
   this principle will make all men so that will embrace the convictions
   and teachings of it, being the root of all true religion in man, and
   the good seed from whence all good fruits proceed. To sum up what they
   say upon the nature and virtue of it, as contents of that which
   follows, they declare that this principle is, first, divine; secondly,
   universal; thirdly, efficacious; in that it gives man, first, the
   knowledge of God and of himself, and therein a sight of his duty and
   disobedience to it. Secondly, it begets a true sense and sorrow for sin
   in those that seriously regard the convictions of it. Thirdly, it
   enables them to forsake sin, and sanctifies from it. Fourthly, it
   applies God's mercies in Christ for the forgiveness of sins that are
   past, unto justification, upon such sincere repentance and obedience.
   Fifthly, it gives to the faithful, perseverance unto a perfect man, and
   the assurance of blessedness, world without end.

   To the truth of all which, they call in a threefold evidence: First,
   the Scriptures, which give an ample witness, especially those of the
   New and better Testament. Secondly, the reasonableness of it in itself.
   And lastly, a general experience, in great measure; but particularly,
   their own, made credible by the good fruits they have brought forth,
   and the answer God has given to their ministry: which, to impartial
   observers, have commended the principle, and gives me occasion to
   abstract their history, in divers particulars, for a conclusion to this
   little treatise.
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   [1] John i. 9. That was the true light which lighteth every man that
   cometh into the world.

   [2] Rom. i. 19. Because that which may be known of God is manifest in
   them; for God hath showed it unto them.

   [3] Acts xvii. 28. For in him we live, and move, and have our being; as
   certain also of your own poets have said, For we are also his
   offspring.

   [4] Rom. viii. 6. For to be carnally minded, is death; but to be
   spiritually minded, is life and peace.

   [5] 1 Peter i. 23. Being born again, not of corruptible seed, but of
   incorruptible, by the word of God, which liveth and abideth forever.

   [6] Matt. xiii. 19-23. When any one heareth the word of the kingdom,
   and understandeth it not, then cometh the wicked one, and catcheth away
   that which was sown in his heart. This is he which receiveth seed by
   the way side.

   [1] Prov. i. 20-23. Wisdom crieth without; she uttereth her voice in
   the streets: she crieth in the chief place of concourse, in the
   openings of the gates: in the city she uttereth her words, saying, How
   long, ye simple ones, will ye love simplicity? and the scorners delight
   in their scorning, and fools hate knowledge? Turn ye at my reproof:
   behold, I will pour out my spirit unto you, I will make known my words
   unto you.

   [2] Deut. xxx. 12-14. It is not in heaven, that thou shouldest say, Who
   shall go up for us to heaven, and bring it unto us, that we may hear
   it, and do it? Neither is it beyond the sea, that thou shouldest say,
   Who shall go over the sea for us, and bring it unto us, that we may
   hear it, and do it? But the word is very nigh unto thee, in thy mouth,
   and in thy heart, that thou mayest do it.

   [3] Titus ii. 11, 12. For the grace of God, that bringeth salvation,
   hath appeared to all men, teaching us, that, denying ungodliness and
   worldly lusts, we should live soberly, righteously, and godly, in this
   present world.

   [4] 1 Cor. xii. 7. But the manifestation of the Spirit is given to
   every man to profit withal.

   [1] Psalm li. 6. Behold, thou desirest truth in the inward parts: and
   in the hidden part thou shalt make me to know wisdom.

   [2] Matt. xiii. 33. Another parable spake he unto them; The kingdom of
   heaven is like unto leaven, which a woman took, and hid in three
   measures of meal, till the whole was leavened.
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CHAPTER II.

   § 1. The evidence of Scripture for this Principle, John i. 4-9. In Him
   was life; and the life was the light of men. That was the true Light,
   which lighteth every man that cometh into the world. § 2. Its Divinity.
   § 3. All things created by it. § 4. What it is to Man as to Salvation.

   § 1. I shall begin with the evidence of the blessed Scriptures of
   Truth, for this divine principle, and that under the name of light, the
   first and most common word used by them, to express and denominate this
   principle by, as well as most apt and proper in this dark state of the
   world.

   John i. 1. In the beginning was the Word, and the Word was with God,
   and the Word was God.

   Verse 3. All things were made by him.

   Verse 4. In him was life, and the life was the light of men.

   Verse 9. That was the true Light, which lighteth every man that cometh
   into the world.

   § 2. I have begun with him that began his history with him that was the
   beginning of the creation of God; the most beloved disciple, and
   longest liver of all the apostles, and he, that for excellent knowledge
   and wisdom in heavenly things, is justly entitled John the divine. He
   tells us first, what he was in the beginning, viz. The Word. In the
   beginning was the Word.

   And though that shows what the Word must be. yet he adds and explains,
   that the Word was with God, and the Word was God; lest any should doubt
   of the divinity of the Word, or have lower thoughts of him than he
   deserved. The Word then, is divine and an apt term it is, that the
   evangelist styles him by, since it is so great an expression of the
   wisdom and power of God to men.

   § 3. All things were made by Him. If so, he wants no power. And if we
   were made by him, we must be new made by him too, or we never can enjoy
   God. His power shows his dignity, and that nothing can be too hard for
   such a sufficiency as made all things, and without which nothing was
   made, that was made. As man's maker must be his husband, so his Creator
   must be his Redeemer also.

   § 4. In him was life, and the life was the light of men. This is our
   point. The evangelist first begins with the nature and being of the
   Word: from thence he descends to the works of the Word: and lastly,
   then he tells us, what the Word is, with respect to man above the rest
   of the creation, viz. The Word was life, and the life was the light of
   men. The relation must be very near and intimate, when the very life of
   the Word (that was with God, and was God) the light of men: as if men
   were next to the Word, and above all the rest of his works; for it is
   not said so of any other creature.

   Man cannot want light then; no not a divine light: for if this be not
   divine, that is the life of the divine word, there can be no such thing
   at all as divine or supernatural light and life. And the text does not
   only prove the divinity of the light, but the universality of it also,
   because man mentioned in it, is mankind: which is yet more distinctly
   expressed in his 9th verse, That was the true light, which lighteth
   every man that cometh into the world. Implying, that be that lighteth
   not mankind is not that true light; and therefore John was not that
   light, but bore witness of him that was, who lighteth every man; to
   wit, the Word that took flesh : so that both the divine nature, and
   universality of the light of Christ within, are confirmed together.
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CHAPTER III.

   § 1. How this Scripture is wrested, § 2. That it is a Natural Light. §
   3. That it is only the Doctrine and Life of Christ when in the Flesh.
   All answered, and its Divinity and Universality proved.

   § 1. But though there be no passage or proposition to be found in Holy
   Scripture, in which mankind is more interested, or that is more clearly
   laid down by the Holy Ghost, than this I have produced, yet hardly hath
   any place been more industriously wrested from its true and plain
   sense: especially since this people have laid any stress upon it, in
   defence of their testimony of the light within. Some will have it to be
   but a natural light, or a part of man's nature, though it be the very
   life of the Word, by which the world was made; and mentioned within
   those verses, which only concern his eternal power and Godhead. But
   because I would be understood, and treat of things with all plainness,
   I will open the terms of the objection as well as I can, and then give
   my answer to it.

   § 2. If by natural be meant a created thing, as man is, or any thing
   that is requisite to the composition of man, I deny it: the text is
   expressly against it; and says, the light with which man is lighted, is
   the life of the word, which was with God, and was God. But if by
   natural is only intended, that the light comes along with us into the
   world; or that we have it as sure as we are born, or have nature; and
   is the light of our nature, of our minds and understandings, and is not
   the result of any revelation from without, as by angels or men; then we
   mean and intend the same thing. For it is natural to man to have a
   supernatural light, and for the creature to be lighted by an uncreated
   light, as is the life of the creating word. And did people but consider
   the constitution of man, it would conduce much to preserve or deliver
   them from any dilemma upon this account. For man can be no more a light
   to his mind, than he is to his body: he has the capacity of seeing
   objects when he has the help of light, but cannot be a light to
   himself, by which to see them. Wherefore as the sun in the firmament is
   the light of the body, and gives us discerning in our temporal affairs;
   so the life of the word is the glorious light and sun of the soul: our
   intellectual luminary, that informs our mind, and gives us true
   judgment and distinction about those things that more immediately
   concern our better, inward and eternal man.

   § 3. But others will have this text read thus, not that the word
   enlightens all mankind, but that all who are enlightened, are
   enlightened by him, thereby not only narrowing and abusing the text,
   but rendering God partial, and so severe to his creatures, as to leave
   the greatest part of the world in darkness, with out the means or
   opportunity of salvation; though we are assured from the Scriptures
   that [1] all have light, that Christ is the [2] light of the world, and
   that he [3] died for all; yea, the [4] ungodly, and that God desires
   not the [5] death of any, but rather that all should repent and come to
   the knowledge of the truth and be saved; and [6] that the grace of God
   has appeared to all men, &c.

   § 4. There is a third sort that will needs have it understood, not of
   any illumination by a divine light or spirit in man, but by the
   doctrine Christ preached, and the life and example he lived, and led in
   the world; and which yet neither reached the thousandth part of
   mankind, nor can consist with what the apostle John intends in the
   beginning of his history, which wholly relates to what Christ was
   before he took flesh, or at least, what he is to the soul, by his
   immediate inshinings and influences. 'Tis most true, Christ was, in a
   sense, the light of the world, in that
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   [continue]very appearance, and shined forth by his heavenly doctrine,
   many admirable miracles, and his self-denying life and death: but still
   that hinders not, but that he was and is that spiritual light, which
   shineth more or less, in the hearts of the sons and daughters of men.
   For as he was a light in his life and conversation, he was only a light
   in a more excellent sense than he spoke of to his disciples, when he
   said. Ye are the lights of the world. But Christ the word enlightened
   them, and enlightens us, and enlightens all men that come into the
   world; which he could not be said to do, if we only regard his personal
   and outward appearance: for in that sense it is long since he was that
   light, but in this he is continually so. In that respect he is remote,
   but in this sense he is present and immediate, else we should render
   the text, That was the true light which did lighten, instead of which
   lighteth every man that cometh into the world. And that the evangelist
   might be so understood, as we speak, he refers to this as an evidence
   of his being the Messiah, and not John; for whom many people had much
   reverence, for in verse eighth he saith of John, He was not that light,
   but was sent to bear witness of that light: now comes his proof and our
   testimony, that was the true light which lighteth every man that cometh
   into the world; which was not John, or any else, but the word that was
   with God, and was God.

   The evangelist did not describe him by his fasting forty days,
   preaching so many sermons, working so many miracles, and living so holy
   a life; and, after all, so patiently suffering death, (which yet Christ
   did) thereby to prove him the light of the world; but, says the
   evangelist, That was the true light, the word in flesh, the Messiah,
   and not John, or any else, which lighteth every man that cometh into
   the world. So that Christ is manifested and distinguished by giving
   light: and indeed so are all his followers from other people, by
   receiving and obeying it. There are many other Scriptures, of both
   Testaments, that refer to the light within; either expressly, or
   implicitly; which, for brevity's sake, I shall waive reciting; but the
   reader will find some directions in the margin, which will guide him to
   them.

   The Scriptures referred to are as follows.

   Job xviii. 5, 6. Yea, the light of the wicked shall be put out, and the
   spark of his fire shall not shine. The light shall be dark in his
   tabernacle, and his candle shall be put out with him.

   Chap. xxi. 17. How oft is the candle of the wicked put out? and how oft
   cometh their destruction upon them? God distributeth sorrows in his
   anger.

   Chap. xxv. 3. Is there any number of his armies? and upon whom doth not
   his light arise.

   Chap. xxxviii. 15. And from the wicked their light is withholden, and
   the high arm shall be broken.

   Psalm xviii. 28. For thou wilt light my candle: the Lord my God will
   lighten my darkness.

   Psalm xxvii. 1. The Lord is my light and my salvation; whom shall I
   fear? The Lord is the strength of my life, of whom shall I be afraid?

   Psalm xxxiv. 5. They looked unto him, and were lightened: and their
   faces were not ashamed.

   Psalm xxxvi. 9. For with thee is the fountain of life: in thy light
   shall we see light.

   Psalm cxviii. 27. God is the Lord, which hath showed us light: bind the
   sacrifice with cords, even unto the horns of the altar.

   Psalm cxix. 105. Thy word is a lamp unto my feet, and a light unto my
   path.

   Prov. xiii. 9. The light of the righteous rejoiceth: but the lamp of
   the wicked shall be put out.

   Prov. xx. 20, 27. Whoso curseth his father or his mother, his lamp
   shall be put out in obscure darkness. The spirit of man is the candle
   of the Lord, searching all the inward parts of the belly.

   Prov. xxiv. 20. For there shall be no reward to the evil man; the
   candle of the wicked shall be put out.

   Isa. ii. 5. O house of Jacob, come ye, and let us walk in the light of
   the Lord.

   Isa. viii. 20. To the law and to the testimony: if they speak not
   according to this word, it is because there is no light in them.

   Isa. xlii. 6. I the Lord have called thee in righteousness, and will
   hold thine hand, and will keep thee, and give thee for a covenant of
   the people, for a light of the Gentiles:

   Isa. xlix. 6. And he said, It is a light thing that thou shouldst be my
   servant, to raise up the tribes of Jacob, and to restore the preserved
   of Israel: I will also give thee for a light to the Gentiles, that thou
   mayest be my salvation unto the end of the earth.

   1 Peter ii. 9. But ye are a chosen generation, a royal priesthood, an
   holy nation, a peculiar people; that ye should shew forth the praises
   of him who hath called you out of darkness into his marvellous light:

   1 John ii. 8. Again, a new commandment I write unto you, which thing is
   true in him, and in you; because the darkness is past, and the true
   light now shineth.
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   [1] John i. 4, 9. In him was life; and the life was the light of men.
   That was the true Light, which lighteth every man that cometh into the
   world.

   [2] Chap. viii. 12. Then spake Jesus again unto them, saying, I am the
   light of the world: he that followeth me shall not walk in darkness,
   but shall have the light of life.

   [3] Rom. v. 6. For when we were yet without strength, in due time,
   Christ died for the ungodly.

   [4] 2 Cor. v. 15. And that he died for all, that they which live,
   should not henceforth live unto themselves, but unto him which died for
   them, and rose again.

   [5] 1 Tim. ii. 4. Who will have all men to be saved, and to come unto
   the knowledge of the truth.

   [6] Tit ii. 11, 12. For the grace of God, that bringeth salvation, hath
   appeared to all men, teaching us, that, denying ungodliness and worldly
   lusts, we should live soberly, righteously, and godly, in this present
   world.
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CHAPTER IV.

   §1. The virtue of the light within; it gives discerning. §2. It
   manifests God. §3. It gives life to the soul. §4. It is the apostolic
   message. §5. Objection answered about two lights. §6. About natural and
   spiritual light: not two darknesses within, therefore not two lights
   within. §7. The Apostle John answers the objection fully: the light the
   same, 1 John ii. 8, 9. Again, a new commandment I write unto you, which
   thing is true in him, and in you; because the darkness is past, and the
   true light now shineth. He that saith he is in the light, and hateth
   his brother, is in darkness even until now

   § 1. The third thing, is the virtue and efficacy of this light for the
   end for which God hath given it, viz. To lead and guide the soul of man
   to blessedness. In order to which, the first thing it does in and for
   man, is to give him a true sight or discerning of himself: what he is,
   and what he does; that he may see and know his own condition, and what
   judgment to make of himself, with respect to religion and a future
   state: of which, let us hear what the word himself saith, that cannot
   err, as John relates it, chap. iii. 20, 21. "For every one that doeth
   evil, hateth the light, neither cometh to the light, lest his deeds
   should be reproved. But he that doth truth cometh to the light, that
   his deeds may be made manifest, that they are wrought in God." A most
   pregnant instance of the virtue and authority of the light. First it is
   that which men ought to examine themselves by. Secondly, it gives a
   true discerning betwixt good and bad, what is of God, from what is not
   of God. And, lastly, it is a judge, and condemneth or acquitteth,
   reproveth or comforteth, the soul of man, as he rejects or obeys it.
   That must needs be divine and efficacious, which is able to discover to
   man, what is of God, from what is not of God; and which gives him a
   distinct knowledge, in himself, of what is wrought in God, from what is
   not wrought in God. By which it appears, that this place does not only
   regard the discovery of man and his works, but, in some measure, it
   manifesteth God, and his works also, which is yet something higher;
   forasmuch as it gives the obedient man a discovery of what is wrought
   or performed by God's power, and after his will, from what is the mere
   workings of the creature of himself.

   If it could not manifest God, it could not tell man what was God's
   mind, nor give him such a grounded sense and discerning of the rise,
   nature, and tendency of the workings of his mind or inward man, as is
   both expressed and abundantly implied in this passage of our Saviour.
   And if it reveals God, to-be-sure it manifests Christ, that flows and
   comes from God. Who then would oppose or slight this blessed light?

   § 2. But that this light doth manifest God, is yet evident from Rom. i,
   19. Because that which may be known of God, is manifest in them: for
   God hath showed it unto them. An universal proposition; and we have the
   apostle's word for it, who was one of a thousand, and inspired on
   purpose to tell us the truth: let it then have its due weight with us.
   If that which may be known of God is manifest in men, the people called
   Quakers cannot, certainly, be out of the way in preaching up the light
   within, without which, nothing can be manifested to the mind of man; as
   saith the same apostle to the Ephesians, Eph. v. 13.

   But all things that are reproved, are made manifest by the light: for
   whatsoever doth make manifest, is light. Well then may they call this
   light within a manifestation or appearance of God, that sheweth in and
   to man, all that may be known of God. A passage much like unto this, is
   that of the Prophet Micah, chap. vi. 8. God hath shewed thee, O man,
   what is good; and what doth the Lord require of thee, but to do justly,
   and to love mercy, and to walk humbly with thy God? God hath shewed
   thee, O man! It is very emphatical. But how hath He shewed him? Why by
   his light in the conscience, which the wicked rebel against, Job xxiv.
   13. Who, for that cause, know not the ways thereof, nor abide in the
   paths thereof: For its ways are ways of pleasantness, and all its paths
   are peace, to them that obey it.

   § 3. But the light giveth the light of life, which is eternal life to
   them that receive and obey it. Thus, says the blessed Saviour of the
   world, John viii. 12. I am the light of the world, he that followeth me
   shall not abide in darkness, but shall have the light of life. Now he
   is the light of the world, because he lighteth every man that cometh
   into the world, and they that obey that light obey him, and therefore
   have the light of life. That is, the light becomes eternal life to the
   soul: that as it is the life of the word, which is the light in man, so
   it becomes the life in man, through his obedience to it, as his
   heavenly light,

   § 4. Furthermore, this light was the very ground of the apostolic
   message, as the beloved disciple assures us, 1 John i. 5, 6, 7. This
   then is the message which we have heard of him, and declare unto you,
   that God is lights and in him is no darkness at all. If we say that we
   have fellowship with him, and walk in darkness, we lie, and do not the
   truth: but if we walk in the light, as he is in the light, we have
   fellowship one with another, and the blood of Jesus Christ his Son
   cleanseth us from all sin. Which is so comprehensive of the virtue and
   excellency of the light, in reference to man, that there is little need
   that more should be said upon it; forasmuch as, first, it reveals God,
   and that God himself is light. Secondly, it discovers darkness from
   light, and that there is no fellowship between them. Thirdly, that man
   ought to walk in the light. Fourthly, that it is the way to obtain
   forgiveness of sin and sanctification from it. Fifthly, that it is the
   means to have peace and fellowship with God and his people; his true
   church, redeemed from the pollutions of the world.

   § 5. Some, perhaps, may object, as indeed it hath been more than once
   objected upon us. That this is another light, not that light wherewith
   every man is enlightened. But the same apostle, in his evangelical
   history, tells us, that in the word was life, and the life was the
   light of men, and that that very light, was the life of the word, was
   the true light which lighteth every man that cometh into the world,
   John i. 4, 9. In him was life; and the life was the light of men. That
   was the true light, which lighteth every man that cometh into the
   world. Where is there so plain a text to be found against the
   sufficiency, as well as universality of the light within; or a plainer
   for any article of faith in the whole book of God? Had the beloved
   disciple intended two lights, in his evangelical history, and his
   epistles, to-be-sure he would have noted to us his distinction: but we
   read of none, and by the properties ascribed in each writing, we have
   reason to conclude he meant the same.

   § 6. But if any shall yet object, That this is to be understood a
   spiritual light, and that ours is to be a natural one, I shall desire
   them to do two things: First, to prove that a natural light, as they
   phrase it, doth manifest God, other than as I have before explained and
   allowed; since whatever is part of man, in his constitution, but
   especially in his degeneracy from God, is so far from yielding him the
   knowledge of God, that it cannot rightly reprove or discover that which
   offends him, without the light we speak of: and it is granted, that
   what we call divine, and some, mistakingly, call natural light, can do
   both. Secondly, if this light be natural, notwithstanding it doth
   manifest our duty, and reprove our disobedience to God, they would do
   well to assign us some certain medium, or way, whereby we may truly
   discern and distinguish between the manifestations and reproofs of the
   natural light within, from those of the divine light within, since they
   allow the manifestation of God, and reproof of evil, as well to the
   one, as to the other. Let them give us but one Scripture that
   distinguishes between a natural and a spiritual light within. They may,
   with as much reason, talk of a natural and spiritual darkness within.
   It is true, there is a natural proper darkness, to wit, the night of
   the outward world; and there is a spiritual darkness, viz. the clouded
   and benighted understandings of men, through disobedience to the light
   and spirit of God: but let them assign us a third, if they can. People
   use, indeed, to say, improperly, of blind men, they are dark, we may
   call a natural or idiot so, if we will; but where is there another
   darkness of the understanding, in the things of God? If they can, I
   say, find that, in and about the things of God, they do something.

   Christ distinguished not between darkness and darkness, or light and
   light, in any such sense; nor did any of his disciples: yet both have
   frequently spoken of darkness and light. What difference, pray, doth
   the Scriptures put between spiritual darkness and darkness mentioned in
   these places,

   Luke i. 79. To give light to them that sit in darkness and in the
   shadow of death, to guide our feet into the way of peace.

   Mat. iv. 16. The people which sat in darkness, saw great light; and to
   them which sat in the region and shadow of death, light is sprung up.

   John i. 5. And the light shineth in darkness; and the darkness
   comprehended it not.

   John iii. 19. And this is the condemnation, that light is come into the
   world, and men loved darkness rather than light, because their deeds
   were evil.

   John viii. 12, 31, 46. Then spake Jesus again unto them, saying, I am
   the light of the world: he that followeth me shall not walk in
   darkness, but shall have the light of life. Then said Jesus to those
   Jews which believed on him. If ye continue in my word, then are ye my
   disciples indeed; which of you convinceth me of sin? And if I say the
   truth, why do ye not believe on me?

   1 Thes. v. 4. But ye, brethren, are not in darkness, that that day
   should overtake you as a thief.

   1 John i. 6. If we say that we have fellowship with him, and walk in
   darkness, we l1e, and do not the truth.

   Acts xxvi. 18. To open their eyes, and to turn them from darkness to
   light, and from the power of Satan unto God, that they may receive
   forgiveness of sins, and inheritance among them which are sanctified by
   faith that is in me.

   Rom. xiii. 12. The night is far spent, the day is at hand: let us,
   therefore, cast off the works of darkness, and let us put on the armour
   of light.

   2 Cor. vi. 14. Be ye not unequally yoked together with unbelievers; for
   what fellowship hath righteousness with unrighteousness? and what
   communion hath light with darkness?

   Eph. V. 8. For ye were sometimes darkness, but now are ye light in the
   Lord: walk as children of the light:

   Col. i. 13. Who hath delivered us from the power of darkness, and hath
   translated us into the kingdom of his dear Son;

   Upon the strictest comparison of them I find none. It is all one
   spiritual darkness. Neither is there so much as one Scripture that
   affords us a distinction between light within and light within; or that
   there are really two lights from God, in man, that regard religion.
   Peruse Mat. iv. 16. The people which sat in darkness, saw great light;
   and to them which sat in the region and shadow of death, light is
   sprung up.

   Luke ii. 32. A light to lighten the Gentiles, and the glory of thy
   people Israel.

   Luke xv. 8. Either what woman, having ten pieces of silver, if she lose
   one piece, doth not light a candle, and sweep the house, and seek
   diligently, till she find it?

   John i. 4, 5, 7, 8, 9. In him was life; and the life was the light of
   men. And the light shineth in darkness; and the darkness comprehended
   it not. There was a man sent from God, whose name was John. The same
   came for a witness, to bear witness of the light, that all men through
   him might believe. He was not that light, but was sent to bear witness
   of that light. That was the true light, which lighteth every man that
   cometh into the world.

   Chap. iii. 19, 20, 21. And this is the condemnation, that light is come
   into the world, and men loved darkness rather than light, because their
   deeds were evil. For every one that doeth evil, hateth the light,
   neither cometh to the light, lest his deeds should be reproved. But he
   that doeth truth, cometh to the light, that his deeds may be made
   manifest that they are wrought in God.

   Chap. viii. 12. Then spake Jesus again unto them, saying, I am the
   light of the world; he that followeth me shall not walk in darkness,
   but shall have the light of life.

   Acts xxvi. 18. To open their eyes, and to turn them from darkness to
   light, and from the power of Satan unto God, that they may receive
   forgiveness of sins, and inheritance among them which are sanctified by
   faith that is in me.

   Rom. xiii. 12. The night is far spent, the day is at hand: let us,
   therefore, cast off the works of darkness, and let us put on the armour
   of light.

   2 Cor. iv. 6. For God, who commanded the light to shine out of
   darkness, hath shined in our hearts, to give the light of the knowledge
   of the glory of God in the face of Jesus Christ.

   Chap. vi. 14. Be ye not unequally yoked together with unbelievers; for
   what fellowship hath righteousness with unrighteousness? and what
   communion hath light with darkness?

   Eph. v. 8, 13. For ye were sometimes darkness, but now are ye light in
   the Lord: walk as children of light. But all things that are reproved,
   are made manifest by the light; for whatsoever doth make manifest, is
   light.

   Col. i. 12. Giving thanks unto the Father, which hath made us meet to
   be partakers of the inheritance of the saints in light;

   1 Thes. v. 5. Ye are all the children of light, as the children of the
   day: we are not of the night nor of darkness.

   1 Tim. vi. 16. Who only hath immortality, dwelling in the light which
   no man can approach unto whom no man hath seen, nor can see: to whom be
   honour and power everlasting. Amen.

   1 Pet. ii. 9. But ye are a chosen generation, a royal priesthood, an
   holy nation, a peculiar people that ye should show forth the praises of
   him who has called you out of darkness into his marvellous light.

   1 John i. 5, 7. This then is the message which we have heard of him,
   and declare unto you, that God is light, and in him is no darkness at
   all. But if we walk in the light, as he is in the light, we have
   fellowship one with another; and the blood of Jesus Christ his Son
   cleanseth us from all sin.

   Chap. ii. 8. Again, a new commandment I write unto you, which thing is
   true in him, and in you; because the darkness is past, and the true
   light now shineth.

   Rev. xxi. 23, 24. And the city had no need of the sun, neither of the
   moon, to shine in it: for the glory of God did lighten it, and the Lamb
   is the light thereof. And the nations of them which are saved shall
   walk in the light of it; and the kings of the earth do bring their
   glory and honour into it.

   Chap. xxii. 5. And there shall be no night there: and they need no
   candle, neither light of the sun; for the Lord God giveth them light;
   and they shall reign forever and ever.

   And we believe the greatest opposer, to our assertion, will not be able
   to sever light from light, or find out two lights within, in the
   passages here mentioned, or any other, to direct man in his duty to God
   and his neighbour: and if he cannot, pray let him forbear his mean
   thoughts and words of the light of Christ within man, as man's guide in
   duty to God and man. For as he must yield to us, that the light
   manifesteth evil, and reproveth for it, so doth Christ himself teach us
   of the light, John iii. 20. For every one that doth evil hateth the
   light, neither cometh unto the light, lest his deeds should be
   reproved. And the Apostle Paul plainly saith, Eph. v. 13. But all
   things that are reproved are made manifest by the light; therefore
   there are not two distinct lights within, but one and the same
   manifesting, reproving, and teaching light within. And this the Apostle
   John, in his first epistle, makes plain, beyond all exception, to all
   considerate people: First, in that he calls God, light, chap. i. 5:
   This then is the message which we have heard of him, and declare unto
   you, that God is light, and in him is no darkness at all. Secondly, in
   that he puts no medium or third thing between that light and darkness,
   verse 6. If we say we have fellowship with him, and walk in darkness,
   we lie, &c. Intimating, that men must walk either in light or darkness,
   and not in a third, or other state or region. I am sure, that which
   manifests and reproves darkness, cannot be darkness. This all men must
   confess.

   § 7. And, as if the Apostle John would have anticipated their
   objection, viz. 'Tis true, your light within reproves for evil, but it
   is not therefore the Divine Light which leads into higher things, and
   which comes by the gospel; he thus expresseth himself, 1 John ii. 8, 9:
   The darkness is past, and the true Light now shineth. He that saith he
   is in the light, and hateth his brother, is in darkness even until now;
   which is not another light than that mentioned before, chap. i. For as
   light is put there, in opposition to darkness, so light here, is put in
   opposition to darkness. And as the darkness is the same, so must the
   light be the same. Wherefore we may plainly see, that it is not another
   light, than that which reproves a man for hating his brother, which
   brings a man into fellowship with God, and to the blood of cleansing,
   as the next verse speaks: therefore that Light which reproveth a man
   for hating his brother, is of a divine and efficacious nature. In
   short, that light which is opposite to, and reproves spiritual
   darkness, in a man and woman, is a spiritual Light; but such a Light is
   that which we confess, testify to, and maintain: therefore it is a
   spiritual Light. It is also worth our notice, that the apostle useth
   the same manner of expression here, chap. ii. 8, The true Light
   shineth, that he doth in his Evangelical History, chap. i. 9: That was
   the true Light; intimating the same divine Word, or true Light now
   shineth; and that it is the same true Light in his account, that
   reproveth such as hate their brethren: consequently, that Light that so
   reproveth them is the true Light. And strange it is, that Christ and
   his disciples, but especially his beloved one, should so often make
   that very light, which stoops to the lowest step of immorality, and to
   the reproof of the grossest evil, to be no other than the same divine
   light in a farther degree of manifestation, which brings such as follow
   it to the Light of Life, to the blood of cleansing, and to have
   fellowship with God, and one with another: Nay, not only so, but the
   apostle makes a man's being a child of God, to depend upon his
   answering of this light in a palpable and common case, viz. Not hating
   of his brother: and that yet any should shut their eyes so fast against
   beholding the virtue of it, as to conclude it a natural and
   insufficient light, is both unscriptural and unreasonable. Shall we
   slight it, because we come so easily by it, and it is so familiar and
   domestic to us? Or make its being so common an argument to undervalue
   so inestimable a mercy? What is more common than light, and air, and
   water? And should we therefore contemn them, or prize them? Prize them,
   certainly, as what we cannot live, nor live comfortably without. The
   more general the mercy is, the greater, and therefore the greater
   obligation upon man to live humbly and thankfully for it. And to those
   alone that do so, are its divine secrets revealed.
     __________________________________________________________________

CHAPTER V.

   § 1.The Light the same with the Spirit. It is of God; proved by its
   properties. § 2. The properties of the Spirit compared with those of
   the Light, § 3.The Light and Grace flow from the same principle, proved
   by their agreeing properties. § 4.An objection answered. § 5.Difference
   in *manifestation, or *operation, especially in Gospel times, but not
   in principle, illustrated,

   § 1. But some may say, We could willingly allow to the Spirit and grace
   of God, which seemed to be the peculiar blessing of the new and second
   covenant, and the fruit of the coming of Christ, all that which you
   ascribe to the light within; but except it appeared to us that this
   light were the same in nature with the Spirit and grace of God, we
   cannot easily bring ourselves to believe what you say in favour of the
   light within.

   Answ. This objection, at first look, seems to carry weight with it: but
   upon a just and serious review, it will appear to have more words than
   matter, show than substance: yet because it gives occasion to solve
   scruples, that may be flung in the way of the simple, I shall attend it
   throughout. I say, then, if it appear that the properties ascribed to
   the light within are the same with those that are given to the Holy
   Spirit and grace of God; and that those several terms or epithets, are
   only to express the divers manifestations or operations of one and the
   same principle, then it will not, it cannot be denied, but this light
   within, is divine and efficacious, as we have asserted it. Now, that it
   is of the same nature with the Spirit and grace of God, and tends to
   the same end, which is to bring people to God, let the properties of
   the light be compared with those of the Spirit and grace of God. I say,
   they are the same, in that, First, The light proceeds from the One
   Word, and One Life of that One Word, which was with God and was God.
   John i. 4: In him was life; and the life was the light of men. And John
   i. 9: That was the true Light, which lighteth every man that cometh
   into the world. Secondly, It is universal, it lighteth every man.
   Thirdly, It giveth the knowledge of God and fellowship with him. Rom.
   i. 19: Because that which may be known of God is manifest in them; for
   God hath shewed it unto them. John iii. 21: But he that doeth truth
   cometh to the light, that his deeds may be made manifest, that they are
   wrought in God. 1 John i. 5, 6: This then is the message which we have
   heard of him, and declare unto you, that God is light, and in him is no
   darkness at all. If we say that we have fellowship with him, and walk
   in darkness, we lie, and do not the truth. Fourthly, It manifesteth and
   reproveth evil, John iii. 20: For every one that doeth evil hateth the
   light, neither cometh to the light, lest his deeds should be reproved.
   Eph. v. 13: But all things that are reproved are made manifest by the
   light: for whatsoever doth make manifest is light. Fifthly, It is made
   the rule and guide of Christian walking, Psalm xliii. 3: O send out thy
   light and thy truth: let them lead me; let them bring me unto thy holy
   hill, and to thy tabernacles. John viii. 12: Then spake Jesus again
   unto them, saying, I am the light of the world: he that followeth me
   shall not walk in darkness, but shall have the light of life. Eph. V.
   13, 15: But all things that are reproved are made manifest by the
   light: for whatsoever doth make manifest is light. Wherefore he saith,
   Awake thou that sleepest, and arise from the dead, and Christ shall
   give thee light. See then that ye walk circumspectly, not as fools, but
   as wise. Sixthly, It is the path for God's people to go in, Psalm cxix.
   105: Thy word is a lamp unto my feet, and a light unto my path. Prov.
   iv. 18: But the path of the just is as the shining light, that shineth
   more and more unto the perfect day. Isa. ii. 5: O house of Jacob, come
   ye, and let us walk in the light of the Lord. 1 John i. 7: But if we
   walk in the light, as he is in the light, we have fellowship one with
   another, and the blood of Jesus Christ his Son cleanseth us from all
   sin. Rev. xxi. 24: And the nations of them which are saved, shall walk
   in the light of it: and the kings of the earth do bring their glory and
   honour into it. And the nations of them that are saved, shall walk in
   the light (of the Lamb.) Lastly, It is the armour of the children of
   God against Satan, Psalm xxvii. 1: The Lord is my light and my
   salvation; whom shall I fear? The Lord is the strength of my life; of
   whom shall I be afraid? Rom. xiii. 12: The night is far spent, the day
   is at hand: let us therefore cast off the works of darkness, and let us
   put on the armour of light.

   § 2. Now let all this be compared with the properties of the Holy
   Spirit, and their agreement will be very manifest. First, It proceedeth
   from God, because it is the Spirit of God, Rom. vi. 11: Likewise reckon
   ye also yourselves to be dead indeed unto sin, but alive unto God
   through Jesus Christ our Lord. Secondly, It is universal. It strove
   with the old world, Gen. vi. 3: And the Lord said, My Spirit shall not
   always strive with man, for that he also is flesh: yet his days shall
   be an hundred and twenty years. Then to be sure with the new One: Every
   one hath a measure of it given to profit withal, 1 Cor. xii. 7.
   Thirdly, It revealeth God, Job xxxii. 8: But there is a spirit in man:
   and the inspiration of the Almighty giveth them understanding. 1 Cor.
   ii. 10, 11: But God hath revealed them unto us by his Spirit: For the
   Spirit searcheth all things, yea, the deep things of God. For what man
   knoweth the things of a man, save the spirit of man which is in him?
   even so the things of God knoweth no man, but the Spirit of God.
   Fourthly, It reproveth sin, John xvi. 8: And when he is come, he will
   reprove the world of sin, and of righteousness, and of judgment.
   Fifthly, It is a rule and guide for the children of God to walk by,
   Rom. viii. 14: For as many as are led by the Spirit of God, they are
   the sons of God. Sixthly, It is also the path they are to walk in, Rom.
   viii. 1: There is therefore now no condemnation to them which are in
   Christ Jesus, who walk not after the flesh, but after the Spirit. Gal.
   v. 16: This I say then, walk in the Spirit, and ye shall not fulfil the
   lusts of the flesh. Walk in the Spirit. Lastly, This is not all; it is
   likewise the spiritual weapon of a true Christian. Eph. vi. 17: Take
   the helmet of salvation, and the sword of the Spirit, which is the word
   of God. After this, I hope none will deny that this Light and this
   Spirit must be of one and the same nature, that work one and the same
   effect, and tend evidently to one and the same holy end, § 3. And what
   is said of the Light and Spirit, may also, very well be said of the
   Light and Grace of God: in that, First, The grace floweth from Christ,
   the Word, that took flesh, as well as the light; for as in him was
   life, and that life the light of men, so he was full of grace and
   truth, and of his fulness have all we received, and grace for grace,
   John i. 4, 9, 14, 16: In him was life; and the life was the light of
   men. That was the true Light, which lighteth every man that cometh into
   the world. And the Word was made flesh, and dwelt among us, (and we
   beheld his glory, the glory as of the only begotten of the Father,)
   full of grace and truth. And of his fulness have all we received, and
   grace for grace.

   Secondly, It is universal; both from this text, and what the apostle to
   Titus teacheth: For the grace of God that bringeth salvation, hath
   appeared to all men. Teaching us, that, denying ungodliness and worldly
   lusts, we should live soberly, righteously, and godly, in this present
   world, Titus ii. 11, 12. Thirdly, It manifesteth evil, for if it
   teaches to deny ungodliness and worldly lusts, it must needs detect
   them, and so says the text. Fourthly, It revealeth godliness, and
   consequently it must manifest God. Fifthly, it is an instructor and
   Guide; for, says the apostle, It teaches to deny ungodliness and
   worldly lusts, and to live soberly, righteously, and godly in this
   present world, and herein a rule of life, Tit. ii. 11, 12. Sixthly, It
   is to all that receive it, all that they can need or desire. 2 Cor.
   xii. 9: And he said unto me, My grace is sufficient for thee: for my
   strength is made perfect in weakness. Most gladly therefore will I
   rather glory in my infirmities, that the power of Christ may rest upon
   me. An high testimony from Heaven, to the power of this teaching and
   saving grace, under the strongest temptations.

   § 4. Obj. But there is little mention made of the Spirit, and none of
   the Grace, before Christ's coming, and therefore the Spirit, as spoken
   of in the writings of the New Testament, and especially the Grace, must
   be another, and a nobler thing than the light within. Answ. By no means
   another thing, but another name, from another manifestation or
   operation, of the same principle. It is called light from the
   distinction and discerning it gives. Let there be light, and there was
   light, said God in the beginning of the world; so there is first Light
   in the beginning of the new creation of God in man. It is called
   Spirit, because it giveth life, sense, motion and vigour: and it is as
   often mentioned in the writings of the Old as New Testament; which
   every reader may see, if he will but please to look into his Scripture
   Concordance. Thus God's Spirit strove with the old world, Gen. vi. 3:
   And the Lord said. My Spirit shall not always strive with man, for that
   he also is flesh: yet his days shall be an hundred and twenty years.
   And with Israel in the wilderness, Neh. ix. 30: Yet many years didst
   thou forbear them, and testifiedst against them by thy Spirit in thy
   prophets: yet would they not give ear: therefore gavest thou them into
   the hand of the people of the lands. And David asked, in the agony of
   his soul, Psalm cxxxix. 7, Whither shall I go from thy Spirit? Or
   whither shall I flee from thy presence? And the prophets often felt it.
   It is styled grace, not from its being another principle, but because
   it was a fuller dispensation of the virtue and power of the same divine
   principle: and that being purely God's favour and mercy, and not man's
   merit, is aptly, and deservedly called the grace, favour, or good-will
   of God to undeserving man. The wind does not always blow fresh, nor
   heaven send down its rain freely, nor the sun shine forth clearly;
   shall we therefore say, it is not of the same kind of wind, rain, or
   light, when it blows, rains, or shines but a little, as when it blows,
   rains, or shines much? It is certainly the same in nature and kind; and
   so is this blessed principle, under all its several dispensations,
   manifestations and operations, for the benefit of man's soul, ever
   since the world began.

   § 5. But this is most freely, humbly and thankfully acknowledged by us,
   that the dispensation of the Gospel was the clearest, fullest, and
   noblest of all other, both with regard to the coming of Christ in the
   flesh, and being our one holy offering to God for sin, through the
   eternal Spirit; and the breaking forth of his light, the effusion of
   his Spirit, and appearance of his grace in, and to man, in a more
   excellent manner, after his ascension. For though it was not another
   Light, or Spirit, than that which he had given to man in former ages,
   yet it was another and greater measure; and that is the privilege of
   the gospel above former dispensations. What before shined but dimly,
   shines since with great glory. 2 Cor. iii. 18: But we all, with open
   face beholding as in a glass the glory of the Lord, are changed into
   the same image from glory to glory, even as by the Spirit of the Lord.
   Then it appeared but darkly, but now with open face. Types, figures and
   shadows vailed its appearances and made them look low and faint; but in
   the gospel time, the vail is rent, and the hidden glory manifest. John
   i. 5, 17: And the Light shineth in darkness; and the darkness
   comprehended it not. For the law was given by Moses, but grace and
   truth came by Jesus Christ." It was under the law but as a dew, or
   small rain, but under the gospel, it may be said to be poured out upon
   men; according to that gracious and notable promise of God, by the
   prophet Joel, chap. ii. 28: And it shall come to pass afterward, that I
   will pour out my spirit upon all flesh; and your sons and your
   daughters shall prophesy, your old men shall dream dreams, your young
   men shall see visions." Thus we say when it rains plentifully, look how
   it pours, so God augments his light, grace, and Spirit to these latter
   days. They shall not have it sparingly, and by small drops, but fully
   and freely and overflowing too. And thus Peter, that deep and excellent
   apostle, applies that promise in Joel, on the day of Pentecost, as the
   beginning of the accomplishment of it. This is grace, and favour, and
   goodness indeed. And therefore well may this brighter illumination, and
   greater effusion of the Spirit, be called grace; for as the coming of
   the Son excelled that of the servant, so did the manifestation of the
   light and Spirit of God, since the coming of Christ, excel that of the
   foregoing dispensations; yet ever sufficient to salvation, to all those
   that walked in it. This is our sense of the light, Spirit, and grace of
   God: and by what is said, it is evident they are one and the same
   principle, and that he that has light, need not want the Spirit or
   grace of God, if he will but receive it, in the love of it: for the
   very principle, that is light to show him, is also spirit to quicken
   him, and grace to teach, help, and comfort him. It is sufficient in all
   circumstances of life, to them that diligently mind and obey it.
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CHAPTER VI.

   §1. An Objection answered: All are not Good, though all are lighted. §
   2. Another Objection answered, That Gospel truths were known before
   Christ's Coming. § 3. Another: The Gentiles had the same Light, though
   not with those Advantages: Proved by Scripture.

   § 1. But some may yet say, If it be as you declare, how comes it, that
   all who are enlightened, are not so good as they should be; or, as you
   say, this would make them?

   Answ. Because people don't receive and obey it: all men have reason,
   but all men are not reasonable. Is it the fault of the grain, in the
   granary, that it yields no increase, or of the talent in the napkin,
   that it is not improved? It is plain a talent was given; and as plain
   that it was improveable; both because the like talents were actually
   improved by others, and, that the just Judge expected his talent with
   advantage; which else, to be sure, he would never have done. Now when
   our objectors will tell us, whose fault it was the talent was not
   improved, we shall be ready to tell them, why the unprofitable servant
   was not so good as he should have been. The blind must not blame the
   sun, nor sinners tax the grace of insufficiency. It is sin that darkens
   the eye, and hardens the heart, and that hinders good things from the
   sons of men. If we do his will, we shall know of his divine doctrine,
   so Christ tells us. Men not living to what they know, cannot blame God,
   that they know no more. The unfruitfulness is in us, not in the talent.
   'Twere well indeed, that this were laid to heart. But, alas! men are
   too apt to follow their sensual appetites, rather than their reasonable
   mind, which renders them brutal instead of rational. For the reasonable
   part in man, is his spiritual part, and that guided by the divine
   Logos, or Word, which Tertullian interprets reason in the most
   excellent sense, makes man truly reasonable; and then it is that man
   comes to offer up himself to God a reasonable sacrifice. Then a man
   indeed; a complete man; such a man as God made, when he made man in his
   own image, and gave him Paradise for his habitation.

   § 2. Obj. But some yet object, If mankind had always this principle,
   how comes it that gospel-truths were not so fully known before the
   coming of Christ, to those that were obedient to it.

   Answ. Because a child is not a grown man, nor the beginning the end;
   and yet he that is the beginning, is also the end: the principle is the
   same, though not the manifestation. As the world has many steps and
   periods of time towards its end, so hath man to his perfection. They
   that are faithful to what they know of the dispensation of their own
   day, shall hear the happy welcome, of Well done, good and faithful
   servant. And yet many of God's people in those days, had a prospect of
   the glory of the latter times, the improvement of religion, the
   happiness of the church of God.

   This we see in the prophecy of Jacob and Moses, concerning the
   restoration of Israel by Christ. Gen. xlix. 10: "The sceptre shall not
   depart from Judah, nor a lawgiver from between his feet, until Shiloh
   come; and unto him shall the gathering of the people be."

   Deut. xviii. 15, 18. "The Lord thy God will raise up unto thee a
   Prophet from the midst of thee, of thy brethren, like unto me; unto him
   ye shall hearken. I will raise them up a Prophet from among their
   brethren, like unto thee, and will put my words in his mouth; and he
   shall speak unto them all that I shall command him."

   So David, in many of his excellent Psalms, expressing most sensible and
   extraordinary enjoyments, as well as Prophecies; particularly his 2,
   15, 18, 22, 23, 25, 27, 32, 36, 37, 42, 43, 45, 51, 84, &c. The
   Prophets are full of it, and for that reason have their name;
   particularly Isaiah, chap. 2, 9, 11, 25, 28, 32, 35, 42, 49, 50, 51,
   52, 53, 54, 59, 60, 61, 63, 65, 66. Jeremiah also, chap. 23, 30, 31,
   33. Ezekiel, chap. 20, 34, 36, 37. Daniel, chap. 8, 9, 10, 11, 12.
   Hosea, chap. 1, 3. Joel, chap. 2, 3. Amos, chap. 9. Micah, chap. 4, 5.
   Zachariah, chap. 6, 8, 9, 11, 13, 14. Malachi, chap. 3, 4. This was not
   another principle, though another manifestation of the same principle,
   nor was it common, but particular and extraordinary in the reason of
   it.

   It was the same Spirit that came upon Moses, which came upon John the
   Baptist, and it was also the same Spirit that came upon Gideon and
   Samson, that fell upon Peter and Paul; but it was not the same
   dispensation of that Spirit. It hath been the way of God, to visit and
   appear to men, according to their states and conditions, and as they
   have been prepared to receive him, be it more outwardly or inwardly,
   sensibly or spiritually. There is no capacity too low, or too high, for
   this divine principle: for as it made and knows all, so it reaches unto
   all people. It extends to the meanest, and the highest cannot subsist
   without it. Which made David break forth in his expostulations with
   God, Psalm cxxxix. 7, 8, 9, 10. "Whither shall I go from thy Spirit? or
   whither shall I flee from thy presence? If I ascend up into heaven,
   thou art there: if I make my bed in hell, behold, thou art there. If I
   take the wings of the morning, and dwell in the uttermost parts of the
   sea; even there shall thy hand lead me, and thy right hand shall hold
   me." Implying it was everywhere, though not everywhere, not at every
   time alike. If I go to heaven, to hell, or beyond the seas, even there
   shall thy hand lead me, and thy right hand shall hold me. That is,
   there will this divine Word, this Light of men, this Spirit of God,
   find me, lead me, help me, and comfort me. For it is with me wherever I
   am, and wherever I go, in one respect or other; Prov. vi. 22: "When
   thou goest, it shall lead thee; when thou sleepest, it shall keep thee;
   and when thou awakest, it shall talk with thee:" and I can no more get
   rid of it, if I would, than of myself, or my own nature; so present is
   it with me, and so close it sticks unto me. Isa. xliii. 2: "When thou
   passest through the waters, I will be with thee; and through the
   rivers, they shall not overflow thee: when thou walkest through the
   fire, thou shalt not be burnt; neither shall the flame kindle upon
   thee." David knew it, and therefore had a great value for it. "In thy
   light shall we see light," or we shall be enlightened by thy light.
   "Thou wilt light my candle; the Lord my God will lighten my darkness."
   Again, "The Lord is my Light, whom shall I fear." It was his armour
   against all danger. It took fear away from him, and he was undaunted,
   because he was safe in the way of it. Of the same blessed word he says
   elsewhere, "It is a lamp unto my feet, and a lanthorn to my paths." In
   short, a light to him in his way to blessedness.

   §3. Obj. But if the Jews had this light, it does not follow that the
   Gentiles had it also; but by your doctrine all have it.

   Answ. Yes, and it is the glory of this doctrine which we profess, that
   God's love is therein held forth to all. And besides the texts cited in
   general, and that are as full and positive as can be expressed, the
   apostle is very particular in the second chapter of his Epistle to the
   Romans, verse 7: "To them who, by patient continuance in well doing,
   seek for glory, and honour, and immortality, eternal life: 8. But unto
   them that are contentious, and do not obey the truth, but obey
   unrighteousness, indignation and wrath: 9. Tribulation and anguish,
   upon every soul of man that doeth evil; of the Jew first, and also of
   the Gentile: 10. But glory, honour, and peace, to every man that
   worketh good; to the Jew first, and also to the Gentile: 11. For there
   is no respect of persons with God. 12. For as many as have sinned
   without law, shall also perish without law; and as many as have sinned
   in the law, shall be judged by the law; 13. (For not the hearers of the
   law are just before God, but the doers of the law shall be justified.
   14. For when the Gentiles, which have not the law, do by nature the
   things contained in the law, these, having not the law, are a law unto
   themselves: 15. Which shew the work of the law written in their hearts,
   their conscience also bearing witness, and their thoughts the meanwhile
   accusing or else excusing one another;) 16. In the day when God shall
   judge the secrets of men by Jesus Christ according to my gospel." That
   is, they had not an outward law, circumstanced as the Jews had; but
   they had the work of the law written in their hearts, and therefore
   might well be a law to themselves, that had the law in themselves. And
   so had the Jews too, but then they had greater outward helps to quicken
   their obedience to it; such as God afforded not unto any other nation:
   and therefore the obedience of the Gentiles, or uncircumcision, is said
   to be by nature, or naturally, because it was without those additional,
   external, and extraordinary ministers and helps which the Jews had to
   provoke them to duty. Which is so far from lessening the obedient
   Gentiles, that it exalts them in the apostle's judgment; because though
   they had less advantages than the Jews, yet the work of the law written
   in their hearts, was made so much the more evident by the good life
   they lived in the world. He adds, "their consciences bearing witness
   (or as it may be rendered, witnessing with them) and their thoughts,
   meanwhile, accusing, or else excusing one another, in the day when God
   shall judge the secrets of all hearts by Jesus Christ, according to my
   gospel." Which presents us with four things to our point, and worth our
   serious reflection. First, That the Gentiles had the law written in
   their hearts. Secondly, That their conscience was an allowed witness or
   evidence about duty. Thirdly, That the judgment made thereby shall be
   confirmed by the apostle's gospel at the great day, and therefore valid
   and irreversible. Fourthly, That this could not be, if the light of
   this conscience were not a divine and sufficient light: for conscience
   truly speaking, is no other than the sense a man hath, or judgment he
   maketh of his duty

   to God, according to the understanding God gives him of his will. And
   that no ill, but a true and scriptural we may be made of this word
   conscience, I limit it to duty, and to a virtuous and holy life, as the
   apostle evidently doth, about which we cannot miss, or dispute; read
   verses 7, 8 and 9: "To them who by patient continuance in well-doing
   seek for glory and honour and immortality, eternal life: but unto them
   that are contentious, and do not obey the truth, but obey
   unrighteousness, indignation and wrath, tribulation and anguish, upon
   every soul of man that doeth evil ; of the Jew first, and also of the
   Gentile." It was to that therefore the apostles of our Lord Jesus
   Christ desired to be made manifest, for they dared to stand the
   judgment of conscience, in reference to the doctrine they preached and
   pressed upon men. The beloved disciple also makes it a judge of man's
   present and future state, under the term heart. 1 John iii. 20, 21:
   "For if our heart condemn us, God is greater than our heart, and
   knoweth all things. Beloved, if our heart condemn us not, then have we
   confidence toward God." Plain and strong words: and what were they
   about, but whether we love God, in deed and in truth: and how must that
   appear? Why, in keeping his commandments, which is living up to what we
   know. And if any desire to satisfy themselves farther of the divinity
   of the Gentiles, let them read Plato, Seneca, Plutarch, Epictetus,
   Marcus Aurelius Antoninus, and the Gentile writers. They will also find
   many of their sayings, collected in the first part of a book, called
   The Christian Quaker, and compared with the testimonies of Scripture,
   not for their authority, but agreeableness. In them they may discern
   many excellent truths, and taste great love and devotion to virtue: a
   fruit that grows upon no tree, but that of life, in no age or nation.
   Some of the most eminent writers of the first ages, such as Justin
   Martyr, Origen, Clemens Alexandrinus &c., bore them great respect, and
   thought it no lessening to the reputation of Christianity, that it was
   defended in many Gentile authors, as well as that they used and urged
   them, to engage their followers to the faith, as Paul did the Athenians
   with their own poets.
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CHAPTER VII.

   §1. An Objection answered about the various Dispensations of God: The
   Principle the same. §2. God's Work of a piece, and Truth the same under
   divers Shapes. §3. The Reason of the Prevalency of Idolatry. §4. The
   Quaker's Testimony the best Antidote against it, viz. Walking by a
   divine Principle in Man. §5. It was God's End in all his
   Manifestations, that Man might be God's Image and Delight.

   § 1. Obj. But it may be said, If it were one principle, why so many
   modes and shapes of religion, since the world began? For the
   patriarchal, Mosaical, and Christian, have their great differences; to
   say nothing of what has befallen the Christian, since the publication
   of it to the world.

   Answ. I know not how properly they may be called divers religions, that
   assert the true God for the object of worship; the Lord Jesus Christ,
   for the only Saviour; and the light, or Spirit of Christ, for the
   *great agent and means of man's conversion, and eternal felicity, any
   more than infancy, youth, and manhood, make three men, instead of three
   growths or periods of time of one and the same man. But passing that,
   the many modes, or ways of God's appearing to men, arise, as hath been
   said, from the divers states of men, in all which, it seems to have
   been his main design to prevent idolatry and vice, by directing their
   minds to the true object of worship, and pressing virtue and holiness.
   So that though mediately he spoke to the patriarchs, mostly by angels,
   in the fashion of men, and by them to their families, over and above
   the illumination in themselves; so to the prophets, for the most part,
   by the Revelation of the Holy Ghost in them, and by them to the Jews;
   and since the Gospel Dispensation, by his Son, both externally, by his
   coming in the flesh, and internally, by his spiritual appearance in the
   soul, as he is the great Light of the world; yet all its flowings
   mediately through others, have still been from the same principle,
   co-operating with the manifestation of it immediately in man's own
   particular.

   § 2. This is of great weight, for our information and encouragement,
   that God's work, in reference to man, is all of a piece, and, in
   itself, lies in a narrow compass, and that his eye has ever been upon
   the same thing in all his dispensations, viz. to make men truly good,
   by planting his holy awe, and fear in their hearts: though he has
   condescended, for the hardness and darkness of men's hearts, to
   approach, and spell out his holy mind, to them, by low and carnal ways,
   as they may appear to our more enlightened understandings: suffering
   truth to put on divers sorts of garments, the better to reach to the
   low state of men, to engage them from false gods, and ill lives; seeing
   them sunk so much below their nobler part, and what he made them, that,
   like brute beasts, they knew not their own strength and excellency.

   § 3. And if we do but well consider the reason of the prevalency of
   idolatry, upon the earlier and darker times of the world, of which the
   Scripture is very particular, Gen. xxxi. xxxv.; Exod. xx.; Levit. xxi.;
   Deut. xxix. xxx. xxxi. xxxii.; Josh. xxii. xxiii. xxiv., we shall find
   that it ariseth from this: That it is more sensual, and therefore
   calculated to please the senses of men; being more outward or visible
   or more in their own power to perform, than one more spiritual in its
   object. For as their gods were the workmanship of men's hands, they
   could not prefer them, that being the argument which did most of all
   gall their worshippers, and what of all things, for that reason, they
   were most willing to forget, but their incidency to idolatry, and the
   advantages it had upon the true religion with them, plainly came from
   this, That it was more outward and sensual: they could see the object
   of their devotion, and had it in their power to address it when they
   would. It was more fashionable too, as well as better accommodated to
   their dark and too brutal state. And therefore it was that God, by many
   afflictions, and greater deliverances, brought forth a people, to
   endear himself to them, that they might remember the hand that saved
   them, and worship him, and him only; in order to root up idolatry, and
   plant the knowledge and fear of him in their minds, for an example to
   other nations. Whoever reads Deuteronomy, which is a summary of the
   other four books of Moses, will find the frequent and earnest care and
   concern of that good man for Israel, about this very point; and how
   often that people slipt and lapsed, notwithstanding God's love, care,
   and patience over them, into the idolatrous customs of the nations
   about them. Divers other Scriptures inform us also, especially those of
   the prophets, Isa. xliv. xlv.; Psalms xxxvii. cxv.; and Jer. x., where
   the Holy Ghost confutes and rebukes the people, and mocks their idols
   with a sort of holy disdain.

   § 4. Now that which is farthest from idolatry, and the best antidote
   against it, is the principle we have laid down, and the more people's
   minds are turned and brought to it, and that they resolve their faith,
   worship, and obedience into the holy illuminations and power of it, the
   nearer they grow to the end of their creation, and consequently to
   their Creator. They are more spiritually qualified, and become better
   fitted to worship God as he is: who, as we are told, by our Lord Jesus
   Christ, Is a Spirit, and will be worshipped in spirit and in truth, and
   that they are such sort of worshippers which God seeketh to worship
   him, in this gospel-day. "The hour cometh," saith he, "and now is."
   That is, some now do so, but more shall. A plain assertion in present,
   and a promise and prophecy of the increase of such worshippers in
   future. Which shews a change intended from a ceremonial worship, and
   state of the church of God, to a spiritual one. Thus the text: "But the
   time cometh, and now is, when true worshippers shall worship the Father
   in spirit and in truth." Which is as much as to say, when the worship
   of God shall be more inward than outward and so more suitable to the
   nature of God, and the nobler part of man, his inside, or his inward
   and better man: for so those blessed words import, in "spirit and in
   truth." In spirit, that is, through the power of the Spirit. In truth,
   that is, in realities, not in shadows, ceremonies, or formalities, but
   in sincerity, with and in Life, being divinely prepared and animated;
   which brings man not only to offer up right worship, but also into
   intimate communion and fellowship with God, who is a Spirit.

   § 5. And if it be duly weighed, it will appear, that God in all his
   manifestations of himself, hath still come nearer and nearer to the
   insides of men, that he might reach to their understandings, and open
   their hearts and give them a plainer and nearer acquaintance with
   himself in spirit: and then it is that man must seek and find the
   knowledge of God for his eternal happiness. Indeed, all things that are
   made shew forth the power and wisdom of God, and his goodness too, to
   mankind; and therefore many men urge the Creation to silence
   Atheistical objections: but tho' all those things shew a God, yet man
   does it, above all the rest. He is the precious stone of the ring, and
   the most glorious jewel of the globe; to whose reasonable use, service,
   and satisfaction, the whole seems to be made and dedicated. But God's
   delight (by whom man was made, we are told by the Holy Ghost) is in the
   habitable parts of the earth, with the sons of men, Prov. viii. 31. And
   with those that are contrite in spirit, Isa. lxvi. 1, 2: "Thus saith
   the Lord, The heaven is my throne, and the earth is my footstool: where
   is the house that ye build unto me? and where is the place of my rest?
   For all those things hath mine hand made, and all those things have
   been, saith the Lord: but to this man will I look, even to him that is
   poor and of a contrite spirit, and trembleth at my word." And why is
   man his delight, but because man only, of all his works, was of his
   likeness. This is the intimate relation of man to God: somewhat nearer
   than ordinary; for of all other beings, man only had the honour of
   being his image; and, by his resemblance to God, as I may say, came his
   kindred with God and knowledge of him. So that the nearest and best way
   for man to know God, and be acquainted with him, is to seek him in
   himself, in his image; and, as he finds that, he comes to find and know
   God. Now man may be said to be God's image in a double respect. First,
   As he is of an immortal nature; and, next, as that nature is endued
   with those excellencies in small, and proportionable to a creature's
   capacity, that are by nature infinitely and incomparably in his
   Creator. For instance, wisdom, justice, mercy, holiness, patience, and
   the like. As man becomes holy, just, merciful, patient, &c. By the copy
   he will know the original, and by the workmanship in himself he will be
   acquainted with the holy workman. This, reader, is the Regeneration and
   New Creature we press, (Gal. vi. 15, 16: "For in Christ Jesus neither
   circumcision availeth any thing, nor uncircumcision, but a new
   creature. And as many as walk according to this rule, peace be on them,
   and mercy, and upon the Israel of God,") and according to this rule, we
   say, men ought to he religious, and walk in this world. Man, as I said
   just now, is a composition of both worlds; his body is of this, his
   soul of the other world. The body is as the temple of the soul, the
   soul the temple of the Word, and the Word the great temple and
   manifestation of God. By the body the soul looks into and beholds this
   world, and by the Word it beholds God, and the world that is without
   end. Much might be said of this order of things, and their respective
   excellencies, but I must be brief.
     __________________________________________________________________

CHAPTER VIII.

   §1. The doctrines of satisfaction and justification owned and worded
   according to Scripture. §2. What constructions we can't believe of
   them, and which is an abuse of them. §3. Christ owned a Sacrifice and
   Mediator. §4. Justification twofold, from the guilt of sin, and from
   the power and pollution of it. §5. Exhortation to the reader upon the
   whole.

   § 1. Though there be many good things said, how Christ appears and
   works in a soul, to awaken, convince and convert it; yet you seem not
   particular enough about the death and sufferings of Christ: and it is
   generally rumoured and charged upon you by your adversaries, that you
   have little reverence to the doctrine of Christ's satisfaction to God
   for our sins, and that you do not believe, that the active and passive
   obedience of Christ, when he was in the world, is the alone ground of a
   sinner's justification before God.

   Answ. The doctrines of satisfaction and justification, truly
   understood, are placed in so strict an union, that the one is a
   necessary consequence of the other, and what we say of them, is what
   agrees with the suffrage of Scripture, and for the most part in the
   terms of it; always believing, that in points where there arises any
   difficulty, be it from the obscurity of expression, mis-translation, or
   the dust raised by the heats of partial writers, or nice critics, it is
   ever best to keep close to the text, and maintain charity in the rest.
   I shall first speak negatively, what we do not own, which perhaps hath
   given occasion to those who have been more hasty than wise, to judge us
   defective, in our belief of the efficacy of the death and sufferings of
   Christ to justification: as

   § 2. First, we cannot believe that Christ is the cause, but the effect
   of God's love, according to the testimony of the beloved disciple John,
   chap. iii.: God so loved the world, that he gave his only-begotten Son
   into the world, that whosoever believeth in him should not perish, but
   have everlasting life.

   Secondly, we cannot say, God could not have taken another way to have
   saved sinners, than by the death and sufferings of his Son, to satisfy
   his justice, or that Christ's death and sufferings were a strict and
   rigid satisfaction for that eternal death and misery due to man for sin
   and transgression: for such a notion were to make God's mercy little
   concerned in man's salvation; and indeed we are at too great a distance
   from his infinite wisdom and power, to judge of the liberty or
   necessity of his actings.

   Thirdly, we cannot say Jesus Christ was the greatest sinner in the
   world, (because he bore our sins on his cross, or because he was made
   sin for us, who knew no sin,) an expression of great levity and
   unsoundness, yet often said by great preachers and professors of
   religion.

   Fourthly, we cannot believe that Christ's death and sufferings so
   satisfies God or justifies men, as that they are thereby accepted of
   God: they are indeed thereby put into a state capable of being accepted
   of God, and, through the obedience of faith and sanctification of the
   Spirit, are in a state of acceptance: for we can never think a man
   justified before God, while self-condemned: or that any man can be in
   Christ who is not a new creature; or that God looks upon men otherwise
   than they are. We think it a state of presumption and not of salvation,
   to call Jesus Lord, and not by the work of the Holy Ghost; Master, and
   he not yet master of their affections: Saviour, and they not saved by
   him from their sins: Redeemer, and yet they not redeemed by him from
   their passion, pride, covetousness, wantonness, vanity, vain honours,
   friendships, and glory of this world: which were to deceive themselves;
   for God will not be mocked. Such as men sow, such they must reap. And
   though Christ did die for us, yet we must, by the assistance of his
   grace, work out our salvation with fear and trembling: as he died for
   sin, so we must die to sin, or we cannot be said to be saved by the
   death and sufferings of Christ, or thoroughly justified and accepted
   with God. Thus far negatively. Now, positively, what we own as to
   justification.

   § 3. We do believe that Jesus Christ was our holy sacrifice, atonement,
   and propitiation; that he bore our iniquities, and that by his stripes
   we were healed of the wounds Adam gave us in his fall; and that God is
   just in forgiving true penitents upon the credit of that holy offering
   Christ made of himself to God for us; and that what he did and
   suffered, satisfied and pleased God, and was for the sake of fallen
   man, that had displeased God; and that through the offering up of
   himself once for all, through the eternal Spirit, he hath forever
   perfected those (in all times) that were sanctified, who walked not
   after the flesh, but after the Spirit, Rom. viii. 1. Mark that.

   § 4. In short, justification consists of two parts, or hath a twofold
   consideration, viz., justification from the guilt of sin, and
   justification from the power and pollution of sin, and in this sense
   justification gives a man a full and clear acceptance before God. For
   want of this latter part it is, that so many souls, religiously
   inclined, are often under doubts, scruples, and despondencies,
   notwithstanding all that their teachers tell them of the extent and
   efficacy of the first part of justification. And it is too general an
   unhappiness among the professors of Christianity, that they are apt to
   cloak their own active and passive disobedience with the active and
   passive obedience of Christ. The first part of justification, we do
   reverently and humbly acknowledge, is only for the sake of the death
   and sufferings of Christ: nothing can we do, though by the operation of
   the Holy Spirit, being able to cancel old debts, or wipe out old
   scores: it is the power and efficacy of that propitiatory offering,
   upon faith and repentance, that justifies us from the sins that are
   past; and it is the power of Christ's Spirit in our hearts, that
   purifies and makes us acceptable before God. For till the heart of man
   is purged from sin, God will never accept of it. He reproves, rebukes
   and condemns those that entertain sin there, and therefore such cannot
   be said to be in a justified state; condemnation and justification
   being contraries: so that they who hold themselves in a justified state
   by the active and passive obedience of Christ, while they are not
   actively and passively obedient to the Spirit of Christ Jesus, are
   under a strong and dangerous delusion; and for crying out against this
   sin-pleasing imagination, not to say doctrine, we are staged and
   reproached as deniers and despisers of the death and sufferings of our
   Lord Jesus Christ. But be it known to such, they add to Christ's
   sufferings, and crucify to themselves afresh the Son of God, and
   trample the blood of the covenant under their feet, that walk unholily
   under a profession of justification: for God will not acquit the
   guilty, nor justify the disobedient and unfaithful.

   Such deceive themselves, and at the great and final judgment their
   sentence will not be, Come, ye blessed, because it cannot be said to
   them, Well done good and faithful, for they cannot be so esteemed that
   live and die in a reprovable and condemnable state; but, Go ye cursed,
   &c.

   § 5. Wherefore, O my reader! rest not thyself wholly satisfied with
   what Christ has done for thee in his blessed person without thee, but
   press to know his power and kingdom within thee, that the strong man,
   that has too long kept thy house, may be bound, and his goods spoiled,
   his works destroyed, and sin ended, according to 1 John iii. 7: "Little
   children, let no man deceive you, he that doeth righteousness is
   righteous, even as He is righteous." "For which end," says that beloved
   disciple, "Christ was manifested, that all things may become new: new
   heavens and new earth, in which righteousness dwells." Thus thou wilt
   come to glorify God in thy body and in thy spirit, which are his, and
   live to him and not to thyself. Thy love, joy, worship and obedience;
   thy life, conversation, and practice; thy study, meditation, and
   devotion, will be spiritual: for the Father and the Son will make their
   abode with thee, and Christ will manifest himself to thee; for "the
   secrets of the Lord are with them that fear him:" and an holy unction
   or anointing have all those, which leads them into all truth, and they
   need not the teachings of men. They are better taught, being instructed
   by the divine oracle: no bare hearsay, or traditional Christians, but
   fresh and living witnesses: those that have seen with their own eyes,
   and heard with their own ears, and have handled with their own hands,
   the word of life, in the divers operations of it to their souls'
   salvation. In this they meet, in this they preach, and in this they
   pray and praise. Behold the new covenant fulfilled, the church and
   worship of Christ, the great Anointed of God, and the great anointing
   of God, in his holy high-priesthood, and offices in his church!
     __________________________________________________________________

CHAPTER IX.

   §1. A confession to Christ and his work, both in doing and suffering.
   §2. That ought not to make void our belief and testimony of his inward
   and spiritual appearance in the soul. §3. What our testimony is in the
   latter respect: that it is impossible to be saved by Christ without us,
   while we reject his work and power within us. §4 The dispensation of
   grace, in its nature and extent. §5. A further acknowledgment to the
   death and sufferings of Christ. §6. The conclusion, showing our
   adversaries' unreasonableness.

   § 1. And lest any should say we are equivocal in our expressions, and
   allegorize away Christ's appearance in the flesh; meaning only thereby,
   our own flesh; and that as often as we mention Him, we mean only a
   mystery or a mystical sense of Him, be it as to his coming, birth,
   miracles, sufferings, death, resurrection, ascension, mediation and
   judgment; I would yet add, to preserve the well-disposed from being
   staggered by such suggestions, and to inform and reclaim such as are
   under the power and prejudice of them, that, we do, we bless God,
   religiously believe and confess, to the glory of God the Father, and
   the honour of his dear and beloved Son, that, Jesus Christ took our
   nature upon him, and was like unto us in all things, sin excepted: That
   he was born of the Virgin Mary, suffered under Pontius Pilate, the
   Roman governor, was crucified, dead, and buried in the sepulchre of
   Joseph of Arimathea; rose again the third day, and ascended into
   heaven, and sits on the right hand of God, in the power and majesty of
   his Father; who will one day judge the world by him, even that blessed
   man, Christ Jesus, according to their works.

   § 2. But because we so believe, must we not believe what Christ said,
   "He that is with you shall be in you"? John xiv. "I in them and they in
   me," &c.: chap. xvii. "When it pleased God to reveal his Son in me,"
   &c.: Gal. "The mystery hid from ages, is Christ in the Gentiles the
   hope of glory:" Col. i. "Unless Christ be in you, ye are reprobates:" 2
   Cor. xiii. Or must we be industriously represented deniers of Christ's
   coming in the flesh, and the holy ends of it, in all the parts and
   branches of his doing and suffering, only because we believe and press
   the necessity of believing, receiving and obeying his inward and
   spiritual appearance and manifestation of himself, through his light,
   grace, and Spirit, in the hearts and consciences of men and women, to
   reprove, convict, convert, and change them? This we esteem hard and
   unrighteous measure; nor would our warm and sharp adversaries be so
   dealt with by others: but to do as they would be done to, is too often
   no part of their practice, whatever it be of their profession.

   § 3. Yet we are very ready to declare to the whole world, that we
   cannot think men and women can be saved by their belief of the one,
   without the sense and experience of the other; and that is what we
   oppose, and not his blessed manifestation in the flesh. We say that he
   then overcame our common enemy, foiled him in the open field, and in
   our nature triumphed over him that 'had overcome and triumphed over it
   in our forefather Adam and his posterity: and that as truly as Christ
   overcame him in our nature, in his own person, so, by his divine grace,
   being received and obeyed by us, he overcomes him in us: that is, he
   detects the enemy by his light in the conscience, and enables the
   creature to resist him and all his fiery darts; and finally, so to
   fight the good fight of faith, as to overcome him, and lay hold on
   eternal life.

   § 4. And this is the dispensation of grace, which we declare has
   appeared to all, more or less; teaching those that will receive it, "to
   deny ungodliness and worldly lusts, and to live soberly, righteously,
   and godly in this present world; looking for (which none else can
   justly do) the blessed hope, and glorious appearing of the great God,
   and our Saviour Jesus Christ," &c.: Tit. ii. 11, 12, 13. And as from
   the teachings, experience and motion, of this grace we minister to
   others, so the very drift of our ministry is to turn people's minds to
   this grace in themselves, that all of them may up and be doing, "even
   the good and acceptable will of God, and work out their salvation with
   fear and trembling, and make their high and heavenly calling and
   election sure;" which none else can do, whatever be their profession,
   church, and character; for such as men sow they must reap; and his
   servants we are whom we obey. Regeneration we must know, or we cannot
   be children of God, and heirs of eternal glory: and to be born again,
   another spirit and principle must prevail, leaven, season, and govern
   us, than either the spirit of the world, or our own depraved spirits;
   and this can be no other spirit than that which dwelt in Christ; for
   unless that dwell in us, we can be none of his. Rom. viii. 9.: "But ye
   are not in the flesh, but in the Spirit, if so be that the Spirit of
   God dwell in you. Now if any man have not the Spirit of Christ, he is
   none of his." And this Spirit begins in conviction and ends in
   conversion and perseverance; and the one follows the other. Conversion
   being the consequence of convictions obeyed, and perseverance a natural
   fruit of conversion, and being born of God. "For such sin not, because
   the Seed of God abides in them." John iii. 7, 8: "Marvel not that I
   said unto thee, Ye must be born again. The wind bloweth where it
   listeth, and thou hearest the sound thereof but canst not tell whence
   it cometh, and whither it goeth: so is every one that is born of the
   Spirit." But such, through faithfulness, continue to the end, and
   obtain the promise, even everlasting life.

   § 5. But let my reader take this along with him, that we do acknowledge
   that Christ, through his holy doing and suffering, (for being a Son he
   learned obedience) has obtained mercy of God his Father for mankind,
   and that his obedience has an influence to our salvation, in all the
   parts and branches of it, since thereby he became a conqueror, and led
   captivity captive, and obtained gifts for men, with divers great and
   precious promises, that thereby we might be partakers of the divine
   nature, having (first) escaped the corruption that is in the world,
   through lust. I say, we do believe and confess, that the active and
   passive obedience of Christ Jesus affects our salvation throughout, as
   well from the power and pollution of sin, as from the guilt, he being a
   conqueror as well as a sacrifice, and both through suffering; Yet they
   that reject his divine gift, so obtained, (and which he has given to
   them, by which to see their sin and the sinfulness of it, and to repent
   and turn away from it, and do so no more; and to wait upon God for
   daily strength to resist the fiery darts of the enemy, and to be
   comforted through the obedience of faith in and to this divine grace of
   the Son of God) such, do not please God, believe truly in God, nor are
   they in a state of true Christianity and salvation. "Woman," said
   Christ, to the Samaritan at the well, "hadst thou known the gift of
   God, and who it is that speaketh to thee," &c. People know not Christ,
   and God, whom to know is life eternal, John xvii., because they are
   ignorant of the gift of God, viz., a measure of the Spirit of God that
   is given to every one to profit with. 1 Cor. xii. 7: "But the
   manifestation of the Spirit is given to every man to profit withal."
   Which reveals Christ and God to the soul; 1 Cor. ii. 1: "And I,
   brethren, when I came to you, came not with excellency of speech, or of
   wisdom, declaring unto you the testimony of God.

   "2. For I determined not to know any thing among you, save Jesus
   Christ, and him crucified.

   "3. And I was with you in weakness, and in fear, and in much trembling.

   "4. And my speech and my preaching was not with enticing words of man's
   wisdom, but in demonstration of the Spirit and of power:

   "5. That your faith should not stand in the wisdom of men, but in the
   power of God.

   "6. Howbeit we speak wisdom among them that are perfect: yet not the
   wisdom of this world, nor of the princes of this world, that come to
   nought:

   "7. But we speak the wisdom of God in a mystery, even the hidden
   wisdom, which God ordained before the world unto our glory;

   "8. Which none of the princes of this world knew: for had they known
   it, they would not have crucified the Lord of glory.

   "9. But as it is written, Eye hath not seen, nor ear heard, neither
   have entered into the heart of man, the things which God hath prepared
   for them that love him.

   "10. But God hath revealed them unto us by his Spirit; for the Spirit
   searcheth all things, yea, the deep things of God.

   "11. For what man knoweth the things of a man, save the spirit of man
   which is in him? even so the things of God knoweth no man, but the
   Spirit of God.

   "12. Now we have received, not the spirit of the world, but the Spirit
   which is of God; that we might know the things that are freely given to
   us of God.

   "13. Which things also we speak, not in the words which man's wisdom
   teacheth, but which the Holy Ghost teacheth; comparing spiritual things
   with spiritual.

   "14. But the natural man receiveth not the things of the Spirit of God;
   for they are foolishness unto him: neither can he know them, because
   they are spiritually discerned.

   "15. But he that is spiritual judgeth all things, yet he himself is
   judged of no man.

   "16. For who hath known the mind of the Lord, that he may instruct him?
   But we have the mind of Christ."

   Flesh and blood cannot do it, Oxford and Cambridge cannot do it,
   tongues and philosophy cannot do it: for they that by wisdom knew not
   God, had these things for their wisdom. They were strong, deep and
   accurate in them; but, alas! they were clouded, puffed up, and set
   further off from the inward and saving knowledge of God, because they
   sought for it in them, and thought to find God there. But the Key of
   David is another thing, which shuts and no man opens, and opens and no
   man shuts; and this key have all they that receive the gift of God into
   their hearts, and it opens to them the knowledge of God and themselves,
   and gives them a quite other sight, taste and judgment of things than
   their educational or traditional knowledge afforded them. This is the
   beginning of the new creation of God, and thus it is we come to be new
   creatures.

   And we are bold to declare, there is no other way like this, by which
   people can come into Christ, or be true Christians, or receive the
   advantage that comes by the death and sufferings of the Lord Jesus
   Christ. Wherefore we say, and upon good authority, even that our own
   experience, as well as that of the Scriptures of truth, Christ will
   prove no saving sacrifice for them, that refuse to obey him for their
   example. They that reject the gift, deny the giver instead of
   themselves for the giver's sake. Oh that people were wise, that they
   would consider their latter end, and the things that make for the peace
   thereof! Why should they perish in a vain hope of life, while death
   reigns? Of living with God, who live not to him, nor walk with him?

   Awake, thou that sleepest in thy sin, or at best, in thy
   self-righteousness! Awake, I say, and Christ shall give thee life! For
   he is the Lord from heaven, the quickening Spirit, that quickens us, by
   his Spirit, if we do not resist it and quench it by our disobedience,
   but receive, love and obey it, in all the holy leadings and teachings
   of it. Rom. viii. 14, 15, 16: "For as many as are led by the Spirit of
   God, they are the sons of God.

   "15. For ye have not received the spirit of bondage again to fear; but
   ye have received the spirit of adoption, whereby we cry, Abba, Father.

   "16. The Spirit itself beareth witness with our spirit, that we are
   children of God:"

   To which Holy Spirit I commend my reader, that he may the better see
   where he is, and also come to the true belief and advantage of the
   doings and sufferings of our dear and blessed Lord and Saviour Jesus
   Christ, who saves from the power and pollution, as well as guilt of
   sin, all those that hear his knocks, and open the door of their hearts
   to him, that he may come in and work a real and thorough reformation in
   and for them; and so the benefit, virtue and efficacy of his doings and
   sufferings without us, will come to be livingly and effectually applied
   and felt, and fellowship with Christ in his death and sufferings known,
   according to the doctrine of the apostle; which, those that live in
   that which made him suffer, know not, though they profess to be saved
   by his death and sufferings. Much more might be said as to this matter,
   but I must be brief.

   § 6. To conclude this chapter, we wonder not that we should be
   mistaken, misconstrued and misrepresented, in what we believe and do to
   salvation, since our betters have been so treated in the primitive
   times. Nor indeed is it only about doctrines of religion ; for our
   practice in worship and discipline have had the same success. But this
   is what I earnestly desire, that however bold people are pleased to
   make with us, they would not deceive themselves in the great things of
   their own salvation: that while they would seem to own all to Christ,
   they are not found disowned of Christ in the last day. Read the 7th of
   Matthew: It is he that hears Christ, the great Word of God, and does
   what he enjoins, what he commands, and by his blessed example
   recommends, that is a wise builder, that has founded his house well,
   and built with good materials, and whose house will stand the last
   shock and judgment. For which cause we are often plain, close and
   earnest with people to consider, that Christ came not to save them in,
   but from their sins; and that they that think to discharge and release
   themselves of his yoke and burden, his cross and example, and secure
   themselves, and compliment Christ with his having done all for them
   (while he has wrought little or nothing in them, nor they parted with
   any thing for the love of him) will finally awake in a dreadful
   surprise, at the sound of the last trumpet, and at this sad and
   irrevocable sentence, "Depart from me ye workers of iniquity, I know
   you not:" which terrible end may all timely avoid, by hearkening to
   wisdom's voice, and turning at her reproof, that she may lead them in
   the ways of righteousness, and in the midst of the paths of judgment,
   that their souls may come to inherit substance; even durable riches and
   righteousness in the kingdom of the Father, world without end.
     __________________________________________________________________

CHAPTER X.

   §1. Of the true worship of God in what it stands. §2. Of the true
   ministry, that it is by inspiration. §3. The Scripture plain in that
   case. §4. Christ's ministers, true witnesses, they speak what they
   know, not by report. §5. Christ's ministers preach freely; it is one of
   their marks.

   § 1. As the Lord wrought effectually, by his divine grace, in the
   hearts of this people, so he thereby brought them to a divine worship
   and ministry: Christ's words they came to experience, viz.: That God
   was a Spirit, and that he would therefore be worshipped in the Spirit,
   and in the truth, and that such worshippers the Father would seek to
   worship him. For, bowing to the convictions of the Spirit in
   themselves, in their daily course of living, by which they were taught
   to eschew that which was made manifest to them to be evil, and to do
   that which was good, they, in their assembling together, sat down, and
   waited for the preparation of this Holy Spirit, both to let them see
   their states and conditions before the Lord, and to worship him
   acceptably; and as they were sensible of wants, or shortness, or
   infirmities, so in the secret of their own hearts, prayer would spring
   to God, through Jesus Christ, to help, assist and supply: but they did
   not dare to awake their Beloved before his time; or approach the throne
   of the King of Glory, till he held out his sceptre; or take thought
   what they should say, or after their own or other men's studied words
   and forms, for this were to offer strange fire; to pray, but not by the
   Spirit; to ask, but not in the name, that is, in the power of our Lord
   Jesus Christ, who prayed, as well as spoke, like one having authority,
   that is, power, a divine energy and force to reach and pierce the
   heavens, which he gives to all that obey his light, grace and Spirit,
   in their solemn waitings upon him. So that it is this people's
   principle, that fire must come from heaven; life and power from God to
   enable the soul to pour out itself acceptably before him.

   And when a coal from his holy altar touches our lips, then can we pray
   and praise him as we ought to do. And as this is our principle, and
   that according to Scripture, so it is, blessed be God, our experience
   and practice: and therefore it is we are separated from the worships of
   men, under their several forms, because they do not found it in the
   operation, motion and assistance of the Spirit of Christ, but the
   appointment, invention and framing of man, both as to the matter, words
   and time. We do not dissent in our own wills, and we dare not comply
   against his that has called us, and brought us to his own spiritual
   worship; in obedience to whom we are what we are, in our separation
   from the divers ways of worship in the world.

   § 2. And as our worship stands in the operation of the Spirit and Truth
   in our inward parts, as before expressed, so does our ministry. For as
   the holy testimonies of the servants of God of old, were from the
   operation of his blessed Spirit, so must those of his servants be in
   every age, and that which has not the Spirit of Christ for its spring
   and source, is of man, and not of Christ. Christian ministers are to
   minister what they receive: this is Scripture; now that which we
   receive is not our own, less another man's, but the Lord's: so that we
   are not only not to steal from our neighbours, but we are not to study
   nor speak our own words. If we are not to study what we are to say
   before magistrates for ourselves, less are we to study what we are to
   say for and from God to the people. We are to minister, as the oracles
   of God; if so, then must we receive from Christ, God's great oracle,
   what we are to minister. And if we are to minister what we receive,
   then not what we study, collect, and beat out of our own brains, for
   that is not the mind of Christ, but our imaginations, and this will not
   profit the people.

   § 3. This was recommended to the Corinthians by the Apostle Paul, 1
   Cor. xiv., that they should speak as they were moved, or as any thing
   was revealed to them, by the Spirit, for the edification of the church;
   for, says he, ye may all prophesy; that is, ye may all preach to
   edification, as any thing is revealed to you, for the good of others,
   and as the Spirit giveth utterance. And if the Spirit must give
   Christ's ministers their utterance, then those that are his are careful
   not to utter any thing in his name to the people, without his Spirit;
   and by good consequence, they that go before the true guide, and utter
   words without the knowledge of the mind of the Spirit, are none of
   Christ's ministers: such, certainly, run, and God has not sent them,
   and they cannot profit the people. And indeed, how should they, when it
   is impossible that mere man, with all his parts, arts and acquirements,
   can turn people from darkness to light, and from the power of Satan to
   God, which is the very end and work of the gospel ministry. It must be
   inspired men, men gifted by God, taught and influenced by his heavenly
   Spirit, that can be qualified for so great, so inward, and so spiritual
   a work.

   § 4. Ministers of Christ are his witnesses, and the credit of a witness
   is, that he has heard, seen or handled: and thus the beloved disciple
   states the truth and authority of their mission and ministry; 1 John i.
   1, 3: That which we have heard, which we have seen with our eyes, which
   we have looked upon and our hands have handled, that declare we unto
   you, that your fellowship may be with us, and truly our fellowship is
   with the Father, and with his Son Jesus Christ. I say, if Christ's
   ministers are his witnesses, they must know what they speak; that is,
   they must have experienced and passed through those states and
   conditions, they preach of, and practically know those truths they
   declare of to the people, or they come not in by the door, but over the
   wall, and are thieves and robbers. He that has the key of David comes
   in at the door, Christ Jesus, and has his admission and approbation
   from him, anointed by him, the alone high-priest of the gospel
   dispensation. He it is that breathes, and lays his hands upon his own
   ministers; he anoints them, and recruits their cruse, and renews their
   horn with oil, that they may have it pure and fresh for every occasion
   and service he calls them to, and engages them in.

   § 5. Nor is this all, but as they receive freely, freely they give:
   they do not teach for hire, divine for money, nor preach for gifts or
   rewards. It was Christ's holy command to his ministers to give freely,
   and it is our practice. And truly we cannot but admire that this should
   be made a fault, and that preaching for hire should not be seen to be
   one; yea, a mark of false prophets, when it has been so frequently and
   severely cried out upon, by the true prophets of God in former times. I
   would not be uncharitable, but the guilty are desired to call to mind,
   who it was that offered money to be made a minister, and what it was
   for; if not to get money and make a trade or livelihood by it; and what
   answer he met with from the Apostle Peter, Acts viii. 18, 19, 20: "And
   when Simon saw that through laying on of the apostle's hands the Holy
   Ghost was given, he offered them money, saying, Give me also this
   power, that on whomsoever I lay hands, he may receive the Holy Ghost.
   But Peter said unto him, Thy money perish with thee, because thou hast
   thought that the gift of God may be purchased with money."

   The Lord touch the hearts of those that are giving money to be made
   ministers, in order to live by their preaching, that they may see what
   ground it is they build upon, and repent, and turn to the Lord, that
   they may find mercy, and become living witnesses of his power and
   goodness in their own souls; so may they be enabled to tell others what
   God has done for them, which is the root and ground of the true
   ministry; and this ministry it is that God does bless. I could say much
   on this subject, but let what has been said suffice at this time, only
   I cannot but observe, that where any religion has a strong temptation
   of gain to induce men to be ministers, there is great danger of their
   running faster to that calling, than becomes a true gospel minister.

   § 1. Obj. But does not this sort of ministry, and worship, tend to make
   people careless, and to raise spiritual pride in others, may it not
   give an occasion to great mischief and irreligion?

   Answ. By no means, for when people are of age, they, of right, expect
   their inheritances; and the end of all words is to bring people to the
   great Word, for then the promise of God is accomplished, "They will be
   all taught of me, from the least to the greatest, and in righteousness
   (pray mark that) they shall be established, and great shall be their
   peace," To this of the evangelical prophet, the beloved disciple
   writes, and gives a full answer to the objection: These things have I
   written unto you, concerning them that seduce you: but the anointing,
   which ye have received of him, abideth in you, and ye need not that any
   man teach you, but as the same anointing teacheth you, of all things,
   and is truth, and is no lie; and even as it hath taught you, ye shall
   abide in him: In which, three things are observable. 1st. That he wrote
   his epistle upon an extraordinary occasion, viz. to prevent their
   delusion. 2dly. That he asserts a nearer and superior minister than
   himself, viz. the anointing or grace they had received; and this not
   only in that particular exigency, but in all things that might attend
   them. 3dly. That if they but take head to the teachings of it, they
   would have no need of man's directions, or fear of his seducings. At
   least of no ministry that comes not from power of the anointing: though
   I rather take the Apostle in the highest sense of the words: thus also
   said Apostle Paul to the Thessalonians. "But as touching brotherly
   love, ye need not that I write unto you: for ye yourselves are taught
   of God to love one another." 1 Thess. iv. 9. But helps are useful, and
   great blessing, if from God, such was John the Baptist's; but remember
   he pointed all to Christ, John i. 36: "Lo, the Lamb of God! I baptize
   you with water but he shall baptize you with the Holy Ghost and with
   fire," Matt. iii. 11. And so the true ministry does. And while people
   are sensual, and under such an eclipse, by the interposition of sin and
   Satan, God is pleased to send forth his enlightening servants to awaken
   and turn them from the darkness to the light in themselves, that,
   through obedience to it, they may come to be children of the light,
   John xii. 36: And have their fellowship one with another in it, and an
   inheritance at last, with the saints in light forever.

   And as it is the way God has taken to call and gather people, so a
   living and holy ministry is of great advantage to watch over, and build
   up the young, and comfort and establish the feeble and simple ones. But
   still I say, the more inward, the less outward; the more people come to
   be taught immediately of God, by the light of his word and Spirit in
   their hearts, the less need of outward means, read Isa. lx. 19, 20:
   "The sun shall be no more thy light by day; neither for brightness
   shall the moon give light unto thee: but the Lord shall be unto thee an
   everlasting light, and thy God thy glory. Thy sun shall no more go
   down; neither shall thy moon withdraw itself: for the Lord shall be
   thine everlasting light, and the days of thy mourning shall be ended."
   Which is held by all to be a gospel promise, and the sun and moon there
   are generally understood to mean the external means in the church.
   Compare them with John i. 13: "Which were born, not of blood, nor of
   the will of the flesh, nor of the will of man, but of God." And Rom. i.
   19: "Because that which may be known of God is manifest in them: for
   God hath shewed it unto them." And 1 Cor. ii. 11-15: "For what man
   knoweth the things of a man, save the spirit of man which is in him?
   Even so, the things of God knoweth no man, but the Spirit of God, Now
   we have received, not the spirit of the world, hut the Spirit which is
   of God; that we might know the things that are freely given to us of
   God. Which things also we speak, not in the words which man's wisdom
   teacheth, but which the Holy Ghost teacheth; comparing spiritual things
   with spiritual. But the natural man receiveth not the things of the
   Spirit of God; for they are foolishness unto him: neither can he know
   them, because they are spiritually discerned. But he that is spiritual
   judgeth all things, yet he himself is judged of no man." And 1 Thess.
   iv. 9: "But as touching brotherly love, ye need not that I write unto
   you: for ye yourselves are taught of God to love one another." And 1
   John ii. 20-27: "But ye have an unction from the Holy One, and ye know
   all things. I have not written unto you because ye know not the truth;
   but because ye know it, and that no lie is of the truth. Who is a liar
   but he that denieth that Jesus is the Christ? He is Anti-christ, that
   denieth the Father and the Son. Whosoever denieth the Son, the same
   hath not the Father: (but he that acknowledgeth the Son hath the Father
   also.) Let that therefore abide in you, which ye have heard from the
   beginning. If that which ye have heard from the beginning shall remain
   in you, ye also shall continue in the Son, and in the Father. And this
   is the promise that he hath promised us, even eternal life. These
   things have I written unto you concerning them that seduce you. But the
   anointing, which ye have received of him, abideth in you; and ye need
   not that any man teach you: but as the same anointing teacheth you of
   all things, and is truth, and is no lie, and even as it hath taught
   you, ye shall abide in him," And Rev. xxi. 22, 23, 24: "And I saw no
   temple therein: for the Lord God Almighty, and the Lamb, are the temple
   of it. And the city had no need of the sun, neither of the moon, to
   shine in it: for the glory of God did lighten it, and the Lamb is the
   light thereof. And the nations of them which are saved, shall walk in
   the light of it; and the kings of the earth do bring their glory and
   honour into it." All which places prove what we assert of the
   sufficiency and glorious privilege of inward and spiritual teachings.
   And most certainly, as men grow in grace, and know the anointing of the
   Word in themselves, the dispensation will be less in words (though in
   words) and more in life; and preaching will in great measure be turned
   into praising, and the worship of God, more into walking with, than
   talking of God: for that is worship indeed, that bows to his will at
   all times, and in all places: the truest, the highest worship, man is
   capable of in this world. And it is that conformity that gives
   communion, and there is no fellowship with God, no light of his
   countenance to be enjoyed, no peace and assurance to be had, further
   than their obedience to his will, and a faithfulness to his word,
   according to the manifestation of the light thereof in the heart.

   I say, this is the truest and highest state of worship; for set days
   and places, with all the solemnity of them, were most in request in the
   weakest dispensation. Altars, arks and temples, Sabbaths and festivals,
   &c., are not to be found in the writings of the New Testament. There
   every day is alike, and every place is alike; but if there were a
   dedication, let it be to the Lord. Rom. xiv. 5, 6, 7, 8, 17: "One man
   esteemeth one day above another; another esteemeth every day alike. Let
   every man he fully persuaded in his own mind. He that regardeth the
   day, regardeth it unto the Lord; and he that regardeth not the day, to
   the Lord he doth not regard it. He that eateth, eateth to the Lord, for
   he giveth God thanks; and he that eateth not, to the Lord he eateth
   not, and giveth God thanks. For none of us liveth to himself, and no
   man dieth to himself. For whether we live, we live unto the Lord; and
   whether we die, we die unto the Lord; whether we live, therefore, or
   die, we are the Lord's.

   17th ver. "For the kingdom of God is not meat and drink; but
   righteousness, and peace, and joy in the Holy Ghost."

   1 Cor. viii. 6: "But to us there is but one God, the Father, of whom
   are all things, and we in him; and one Lord Jestis Christ, by whom are
   all things, and we by him." Col. ii. 16, 17: "Let no man therefore,
   judge you, in meat, or in drink, or in respect of an holy-day, or of
   the new-moon, or of the sabbath-days; which are a shadow of things to
   come; but the body is of Christ."

   Phil. i. 21: "For to me to live is Christ, and to die is gain."

   Gal. ii. 20: "I am crucified with Christ: nevertheless I live: yet not
   I, but Christ liveth in me: and the life which I now live in the flesh,
   I live by the faith of the Son of God, who loved me, and gave himself
   for me." Thus the Apostle, but he plainly shows a state beyond it, for
   to live (with him) was Christ, and to die was gain; for the life he
   lived, was by the faith of the Son of God, and therefore it was not he
   that lived, but Christ that lived in him; that is, that ruled,
   conducted, and bore sway in him, which is the true Christian life, the
   supersensual life; the life of conversion and regeneration; to which
   all the dispensations of God, and ministry of his servants have ever
   tended, as the consummation of God's work for man's happiness. Here
   every man is a temple, and every family a church, and every place a
   meeting-place, and every visit a meeting. And yet a little while and it
   shall be so yet more and more; and a people the Lord is now preparing
   to enter into this Sabbath or degree of rest.

   Not that we would be thought to undervalue public and solemn meetings:
   we have them all over the nation where the Lord hath called us. Yea,
   though but two or three of us be in a corner of a country, we meet, as
   the Apostle exhorted the saints of his time, and reproved such as
   neglected to assemble themselves. But yet show we unto thee, O reader,
   a more excellent way of worship: for many may come to those meetings,
   and go away carnal, dead and dry; but the worshippers in spirit and in
   truth, whose hearts bow, whose minds adore the Eternal God, that is a
   Spirit, in and by his Spirit, such as conform to his will, and walk
   with him in a spiritual life, they are the true, constant, living and
   acceptable worshippers; whether it be in meetings or out of meetings;
   and as with such, all outward assemblies are greatly comfortable, so
   also do we meet for a public testimony of religion and worship, and for
   the edification and encouragement of those that are yet young in the
   truth, and to call and gather others to the knowledge of it, who are
   yet going astray; and blessed be God, it is not in vain, since many are
   thereby added to the church, that we hope and believe shall be saved.
     __________________________________________________________________

CHAPTER XI.

   §1. Against tithes. §2. Against all swearing. §3. Against war among
   Christians. §4. Against the salutations of the times., §6 And for
   plainness of speech. §6. Against mixt marriages. §7. And for plainness
   in apparel, &c. No sports and pastimes after the manner of this world.
   §8. Of observing days. §9. Of care of poor, peace and conversation.

   § 1. And as God has been pleased to call us from an human ministry, so
   we cannot for conscience' sake support and maintain it, and upon that
   score, and not out of humour or covetousness, we refuse to pay tithes,
   or such like pretended dues, concerning which, many books have been
   writ in our defence: we cannot support what we cannot approve, but have
   a testimony against; for thereby we should be found inconsistent with
   ourselves.

   § 2. We dare not swear, because Christ forbids it. Matt. v. 34-37: "But
   I say unto you, swear not at all: neither by heaven; for it is God's
   throne: nor by the earth; for it is his footstool: neither by
   Jerusalem; for it is the city of the great King: neither shalt thou
   swear by thy head; because thou canst not make one hair white or black.
   But let your communication be Yea, yea; Nay, nay: for whatsoever is
   more than these cometh of evil." And James, his true follower. It is
   needless as well as evil, for the reason of swearing being untruth,
   that man's yea was not yea. Swearing was used to awe men to
   truthspeaking, and to give others satisfaction, that what was sworn,
   was true. But the true Christian's yea being yea, the end of an oath is
   answered and therefore the use of it is needless, superfluous and
   cometh of evil. The Apostle James taught the same doctrine, and the
   primitive Christians practised it, as may be seen in the Book of
   Martyrs; as also the earliest and best of the Reformers.

   § 3. We also believe, that war ought to cease, among the followers of
   the Lamb Christ Jesus, who taught his disciples to forgive and love
   their enemies, and not to war against them, and kill them; and that
   therefore the weapons of his true followers are not carnal but
   spiritual; yea, mighty, through God, to cut down sin and wickedness,
   and dethrone him that is the author thereof. And as this is the most
   Christian, so the most rational way; love and persuasion having more
   force than weapons of war. Nor would the worst of men easily be brought
   to hurt those that they really think love them. It is that love and
   patience must in the end have the victory.

   § 4. We dare not give worldly honour, or use the frequent and modish
   salutations of the times, seeing plainly, that vanity, pride and
   ostentation, belong to them. Christ also forbade them in his day, and
   made the love of them a mark of declension from the simplicity of purer
   times; and his disciples, and their followers, were observed to have
   obeyed their Master's precept. It is not to distinguish ourselves a
   party, or out of pride, ill-breeding or humour, but in obedience to the
   sight and sense we have received from the Spirit of Christ, of the evil
   rise and tendency thereof.

   § 6. For the same reason we have returned to the first plainness of
   speech, viz. thou and thee, to a single person, which though men give
   no other to God, they will hardly endure it from us. It has been a
   great test upon pride, and shewn the blind and weak insides of many.
   This also is out of pure conscience, whatever people may think or say
   of us for it. We may be despised, and have been so often, yea, very
   evilly entreated, but we are now better known, and the people better
   informed. In short, it is also both Scripture and grammar, and we have
   propriety of speech for it, as well as peace in it.

   § 6. We cannot allow of mixed marriages, that is, to join with such as
   are not of our society; but oppose and disown them, if at any time any
   of our profession so grossly err from the rule of their communion; yet
   restore them upon sincere repentance, but not disjoin them. The book I
   writ of the rise and progress of the people called Quakers, is more
   full and express herein.

   § 7. Plainness in apparel and furniture, is another testimony peculiar
   to us, in the degree we have bore it to the world: as also few words,
   and being at a word. Likewise temperance in food, and abstinence from
   the recreations and pastimes of the world: all which we have been
   taught, by the Spirit of our Lord Jesus Christ, to be according to
   godliness; and therefore we have long exhorted all, that their
   moderation may be known unto all men, for that the Lord was at hand, to
   enter into judgment with us for every intemperance or excess; and
   herein we hope we have been no ill examples, or scandal unto any that
   have a due consideration of things.

   § 8. We cannot, in conscience to God, observe holy days (so called) the
   public fasts and feasts, because of their human institution and
   ordination, and that they have not a divine warrant, but are appointed
   in the will of man.

   § 9. Lastly, we have been led by this good Spirit of our Lord Jesus
   Christ, of which I have treated in this discourse, according to
   primitive practice, to have a due care over one another, for the
   preservation of the whole society, in a conversation more suitable to
   their holy profession.

   First. In respect to a strict walking both towards those that are
   without, and those that are within; that their conversation in the
   world, and walking in and towards the church, may be blameless. That as
   they may be strict in the one, so they may he faithful in the other.

   Secondly. That collections be made to supply the wants of the poor and
   that care be taken of widows and orphans, and such as are helpless, as
   well in counsel, as about substance.

   Thirdly. That all such as are intended to marry, if they have parents,
   or are under the direction of guardians or trustees, are obliged,
   first, to declare to them their intention, and have their consent
   before they propose it to one another, and the meeting they relate to,
   who are also careful to examine their clearness, and being satisfied
   with it, they are by them allowed to solemnize their marriage in a
   public select meeting, for that purpose appointed, and not otherwise:
   whereby all clandestine and indirect marriages are prevented among us.

   Fourthly. And to the end that this good order may be observed, for the
   comfort and edification of the society in the ways of truth and
   soberness; select meetings (of care and business) are fixed in all
   parts, where we inhabit, which are held monthly, and which resolve into
   quarterly meetings, and those into one yearly meeting, for our better
   communication one with another, in those things that maintain piety and
   charity; that God, who by his grace, has called us to be a people, to
   his praise, may have it from us, through his beloved Son, and our
   ever-blessed and only Redeemer, Jesus Christ, for he is worthy, worthy,
   now and ever. Amen

   Thus, reader, thou hast the character of the people called Quakers, in
   their doctrine, worship, ministry, practice and discipline: compare it
   with Scripture, and primitive example, and we hope thou wilt find, that
   this short discourse hath, in good measure, answered the title of it,
   viz.: --

   Primitive Christianity Revived, in the principles and practice of the
   people called Quakers.
     __________________________________________________________________

                                   APPENDIX.

   "GOSPEL TRUTHS."

   "Sober reader, if thou hadst rather we should be in the right than in
   the wrong, and if thou thinkest it but a reasonable thing that we
   should be heard before we are condemned, and that our belief ought to
   be taken from our own mouths, and not at theirs that have prejudged our
   cause, then we entreat thee to read and weigh the following brief
   account of those things that are chiefly received and professed among
   us, the people called Quakers, according to the testimony of the
   Scriptures of truth, and the illumination of the Holy Ghost, which are
   the double and agreeing record of true religion. Published to inform
   the moderate inquirer, and reclaim the prejudiced to a better temper;
   which God grant, to his glory and their peace.

   "I. It is our belief that God is, and that he is a rewarder of all them
   that fear him, with eternal rewards of happiness; and that those that
   fear him not, shall be turned into hell. Heb. xi. 16; Rev. xxii. 12;
   Rom. ii. 5-8; Ps. ix. 17.

   "II. That there are three that bear record in heaven: the Father, the
   Word, and the Spirit; and these three are really one. 1 John v. 7.

   "III. That the Word was made flesh, and dwelt among men, and was and is
   the only-begotten of the Father, full of grace and truth -- his beloved
   Son, in whom he is well pleased, and whom we are to hear in all things;
   who tasted death for every man, and died for sin, that we might die to
   sin, and by his power and spirit be raised up to newness of life here,
   and to glory hereafter. John i. 14; Matt. iii. 17; Heb. ii. 9.

   "IV. That as we are only justified from the guilt of sin by Christ, the
   propitiation, and not by works of righteousness that we have done, so
   there is an absolute necessity that we receive and obey, to unfeigned
   repentance and amendment of life, the holy light and spirit of Jesus
   Christ, in order to obtain that remission and justification from sin;
   since no man can be justified by Christ who walks not after the Spirit,
   but after the flesh; for whom he sanctifies, them he also justifies.
   And if we walk in the light as he is light, his precious blood
   cleanseth us from all sin, as well from the pollution as guilt of sin.
   Rom. iii. 22-26; chap. viii. 1-4; 1 John v. 7.

   "V. That Christ is the great light of the world, that lighteth every
   man that cometh into the world, and is full of grace and truth, and
   giveth to all light for light, and grace for grace; and by his light
   and grace he inwardly appears to man, and teaches such as will be
   taught by him, 'that, denying ungodliness and worldly lusts, they
   should live soberly, righteously, and godly in this present world.'
   John vii. 12; chap. i. 9, 14; Tit. ii. 11, 12.

   "VI. That this principle of light and grace, which is God's gift,
   through Christ to man, is that which shows us our sins, reproves us for
   them, and would lead all out of them that obey it, to serve God in fear
   and love all their days. And they that turn not at the reproofs
   thereof, and will not repent, and live and walk according to it, shall
   die in their sins; and where Christ is gone, they shall never come; who
   is undefiled and separated from sinners. Eph. v. 13; John xvi. 7; Prov.
   i. 20-24; John viii. 24.

   "VII. This is that principle by which God prepares the heart to Worship
   him aright; and all the duties of religion, as praying, praising, and
   preaching, ought to be performed through the sanctifying power and
   assistance of it; other worship being but formal and will-worship, with
   which we cannot in conscience join, nor can we maintain or uphold it.
   Rom. viii. 26; 1 Pet. iv. 10, 11.

   "VIII. Worship in this gospel-day, is inward and spiritual; for God is
   a Spirit, as Christ teacheth, and he will now be worshipped in spirit
   and in truth, being most suitable to his divine nature. Wherefore we
   wait in our assemblies to feel God's Spirit to open and move upon our
   hearts, before we dare offer sacrifice to the Lord or preach to others
   the way of his kingdom; that we may preach in power as well as words,
   and as God promised and Christ ordained, without money, and without
   price. John iv. 23, 24; 1 Thess. i. 5; Isa. lv. 1; Rev. xxii. 17; Matt.
   x. 8.

   "IX. This also leads us to deny all the vain customs and fashions of
   the world, and to avoid excess in all things, that our moderation may
   be seen of all men; because the Lord is at hand to see and judge us
   according to our deeds. Tit. ii. 12; Rom. xii. 2; Phil. iv. 5; Eccl.
   xii. 14; Matt. xvi. 27; Rom. ii. 6; Rev. xx. 12.

   "X. We believe the necessity of the one baptism of Christ, as well as
   of his one supper, which he promised to eat with those that open the
   door of their hearts to him, being the baptism and supper signified by
   the outward signs; which, though we disuse, we judge not those that
   conscientiously practise them. Matt. iii. 11; Eph. iv. 1; 1 Pet. iii.
   21, 22; John vi.; Rev. iii. 20.

   "XI. We honour government, for we believe it is an ordinance of God;
   and that we ought in all things to submit, by doing or suffering; but
   esteem it a great blessing, where the administration is a terror to
   evildoers, and a praise to them that do well. Rom. xiii. 1-5.

   "This hath all along been the general stream and tendency, both of our
   ministry and writings, as our books will make appear, notwithstanding
   what ill-minded and prejudiced persons may have strained to
   misrepresent us and our Christian profession.

     "William Penn, Thomas Story,

     "Anthony Sharp, George Rook.*

   "Dublin, 3d month, 1698."
     __________________________________________________________________

     * Penn's Select Works, London ed. 1771.

     THE END.
     __________________________________________________________________

   stereotyped by l. johnson & co. philadelphia.

   (Widener Library stamps)
     __________________________________________________________________

                                    Indexes
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Index of Pages of the Print Edition

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            This document is from the Christian Classics Ethereal
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                   generated on demand from ThML source.

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