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and not to continue for ever. That this one baptism, which is the baptism of Christ, is not a washing with water, appears from the testimony of John, the proper and peculiar administrator of water-baptism: I indeed baptize you with water unto repentance; but he that cometh after me is mightier than I, whose shoes I am not worthy to bear he shall baptize you with the holy Ghost, and with fire. (Matt. iii. 11.) Here John mentions two manners of baptizing, and two different baptisms; the one with water, and the other with the Spirit; the one whereof he was the minister, the other whereof Christ was the minister: and such as were baptised with the first, were not therefore baptized with the second. I indeed baptize you-but he shall baptize you. Though in the present time they were baptized with the baptism of water, they were not as yet, but were to be baptized with the baptism of Christ. From which they argue thus: "If those who were baptized with the baptism of water, were not therefore baptized with the baptism of Christ, then the baptism of water is not the baptism of Christ." And again: "If he that truly and really administered the baptism of water, did notwithstanding declare that he nei

ther could nor did baptize with the baptism of Christ, then the baptism of water is not the baptism of Christ : but the first is true, therefore also the last." And indeed to understand it otherwise would, they say, 'make John's words void of good sense; for if their baptisms had been all one, why should he have said that those whom he had already baptized should yet be baptized with another baptism? Hence it follows that the baptism which Christ commanded, (Matt. xxviii. 19.) must relate to his own baptism, and not to that of John: to say it must be understood of water is but to beg the question, the text being wholly silent thereon.With respect to the other rite, termed the Lord's supper, they believe that the communion of the body and blood of Christ is spiritual, which is the participation of his flesh and blood, by which theinward man is daily nourished in the hearts of those in whom Christ dwells; and this is most agreeable to the doctrine of Christ concerning this matter. For as without outward food the natural body hath not life, so also saith Christ: Except ye eat the flesh of the Son of Man and drink his blood, ye have no life in you. And as the outward body, eating outward food, lives thereby, so Christ

saith, he that eateth him shall live by him. So that it is by the inward man's partaking of this inward and spiritual body that man is united to God. He that eateth my flesh, and drinketh my blood, (saith Christ) dwelleth in me, and I in him. This cannot be understood of outward eating of outward bread: and as by this the soul must have fellowship with God, so also, so far as all the saints are partakers of this one body and one blood, they have a joint communion. This is the true and spiritual supper of the Lord, which men come to partake of by hearing the voice of Christ, and opening the door of their hearts, according to the plain words of scripture: Behold, I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him, and sup with him, and he with me. (Rev. iii. 20.) Of which the breaking of bread by Christ with his disciples was a figure, which even they who had received the substance used in the church for a time for the sake of the weak; even as abstaining from things strangled, and from blood, the washing one another's feet, and the anointing the sick with oil; all which are commanded with no less authority and solem

:

* Barclay's Summary.

nity than the former; yet, seeing they are but the shadows of better things, they are unnecessary to such as have obtained the substance.

12. On the resurrection.They believe the resurrection, according to the scripture, not only from s:n, but also from death and the grave. They most steadfastly believe, that as our Lord Jesus Christ was raised from the dead by the power of the Father, and was the first fruits of the resurrection, so every man in his own order shall arise; they that have done well to the resurrection of eternal life, but they that have done evil to everlasting condemnation. And as the celestial bodies do far excel the terrestrial, so they expect our spiritual bodies in the resurrection shall far excel what our bodies now are.†

Having treated of the foregoing principles of religion as professed by the Friends, we now proceed to notice some tenets which more immediately relate to their conduct among men.

1. On oaths and war.-With respect to the former of these, they abide literally by these words of our Saviour: Again, ye have heard that it hath been said by them of old time, thou shalt not forswear thyself, &c. But I say unto you, swear not at all; neither by heaven, &c., but

t Penn, Sewell.

let

let your communication be yea, yea, nay, nay; for whatsoever is more than these cometh of evil. (Matt. v. 33, 34.) As also the words of the apostle James But above all things, my brethren, swear not; neither by heaven, neither by the earth, neither by any other oath but your yea be yea, and your nay nay, lest ye fall into condemnation. Did any one purpose seriously, and in the most rigid manner, to forbid any thing, could he use a more full and general prohibition, and that without any exception ? For Christ first proposeth it to us negatively Swear not at all; neither by heaven, nor by the earth, nor by Jerusalem, nor by thy head, &c. And afterwards James : Swear not by heaven, nor by the earth, nor by any other oath. He also presseth it affirmatively: But let your communication be yea, yea, nay, nay; for whatsoever is more than these cometh of evil. And saith James, Lest ye fall into condemnation. Which words do make a full prohibition, and free from all exception: and they think it is not lawful to make void a general prohibition, unless some exception be as clearly and evidently expressed as the prohibition. And as a collateral evidence of the truth of what is here advanced, they observe that these fore-men

tioned words were understood by the ancient fathers of the first three hundred years after Christ to be a prohibition of all sorts of oaths.-From the same sacred collection of the most excellent precepts of moral and religious duty, from the example of our Lord himself, and from the corresponding convictions of his Spirit in their hearts, they are confirmed in the belief, that wars and fightings are in their origin and effects utterly repugnant to the Spirit and doctrine of Christ, who by excellency is called the Prince of Peace. For thus he saith: Ye have heard that it hath been said, an eye for an eye, and a tooth for a tooth: but I say unto you, love your enemies; bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you. These words, with respect to revenge, as the former in the case of swearing, do forbid some things which in time past were lawful to the jews, considering their condition and dispensation, and command unto such as will be the disciples of Christ, a more perfect charity, patience and suffering, than was required by the law of Moses. They think it is as easy to reconcile the greatest contradictions, as these laws of our Lord Jesus

your most obedient servant, &c. Such customs have led christians to lie; so that to use falsehood is now accounted civility: for it is notorious that these compliments import not any design of service. They disuse those names of the months and days, which, having been given in honour of the heroes and false gods of the heathen, originated in their flattery or superstition: they likewise condemn the custom of speaking to a single person in the plural number, as having also arisen from motives of adulation.(2.) They affirm that it is not lawful for christians to kneel, or prostrate themselves to any man, or to bow the body, or to uncover the head to them; because kneeling, bowing, and uncovering the head, is the only outward signification of our adoration towards God; and therefore it is not lawful to give it unto man.-(3.) They affirm that it is not lawful for christians to use superfluities in apparel, as are of no use, save for ornament and vanity. (4.) That it is not lawful to use games, sports, or plays among christians, under the notion of recreation, which do not agree with christian gravity and sobriety; for sporting, gaming, mocking, jesting, vain talking, &c., are not christian liberty nor harm

less mirth. They allege that the chief end of religion is to redeem men from the spirit and vain conversation of the world, and to lead them into inward communion with God; therefore every thing ought to be rejected that wastes our precious time, and diverts the mind from the witness of God in the heart, and from the living sense of his fear, and that evangelical spirit which is the ornament of a christian.

With regard to religious liberty, they hold that the rights of conscience are sacred and unalienable, subject only to the control of the Deity, who has not given authority to any man, or body of men, to compel another to his or their religion. (Barclay.)

3. On their church government, or discipline.-To effect the salutary purposes of discipline, they have established monthly, quarterly, and yearly meetings. A monthly meeting is usually composed of several particular congregations, situated within a convenient distance from each other. Its business is, to provide for the subsistence of the poor, (for the friends maintain their own poor) and for the education of their offspring; to judge of the sincerity and fitness of persons appearing to be convinc