8. They denied many of the doctrines of the prevailing sects of those times, such as the doctrines of absolute, everlasting, universal predestination, of unconditional election and reprobation, of divine partiality and limited redemption. They also rejected the doctrines of three persons in one God, of imputed guilt and imputed righteousness, of justification by faith alone, or of salvation by trusting in Christ's merits. They did at the same time hold the doctrine of the divinity of Christ, or of that spirit which dwelt in Christ.

9. They renounced all the common forms of worship, all forms of prayer, all giving out and singing of hymns, all formal, studied preaching. At their meetings, after sitting in silence for a short time, they engaged in prayer, or spoke to their brethren, as they felt themselves called or prompted from within.

10. They renounced water baptism, believing it to be no part of Christianity, and gave up what is called the sacrament of the Lord's supper. They taught that the baptism of Christ was a spiritual baptism, and that the true supper of the Lord was to feed upon Christ, or to feed upon his truth in their hearts.

11. They refused to swear, believing oaths to be forbidden by Christ.

12. They also refused to fight, or to take any part in warlike measures, believing war to be at variance with the Christian system.

13. They not only denied the hired ministers of the sects to be ministers of Christ, but refused to contribute to their support, either by tithes, church-rates, or any other means.

14. They refused the aid of the hired ministry in marriage, taking each other as man and wife in their own meetings.

15. They laid aside the common customs of wearing mourning on the death of their friends, and renounced all the pomp and pageantry of funerals. They even refused to place tombstones or monumental inscriptions over their dead.

16. They discountenanced all trades which ministered to what they believed to be sin, such as the making and selling of warlike instruments, intoxicating drinks, gambling apparatus, and the like, confining themselves to such trades and to such branches of trades as were useful.

17. They settled their differences amongst themselves, never going to law with each other.

18. They also supported their own poor, allowing none to beg, or to go to the poor-house.

19. They denounced all persecution for religion, and, generally speaking, they acted consistently with their principles on this subject.

20. They used great plainness of speech, always saying Thou and Thee to a single individual. They also refused to give false or flattering titles to men under any circumstances. They even

changed the names of days, and months, and seasons to avoid what they believed to be falsehood, and altered the names of many other things for the same purpose. What was called the church, they called a steeple-house, or mass-house; and what was called a chapel, they called a worship-house. Those generally called ministers of the gospel, they called priests, &c.

21. They were also remarkable for plainness in dress. They discountenanced all ornaments, and all extravagance in apparel; and they applied the same principle of plainness and economy to the furniture of their houses.

22. They carefully abstained from all amusements. They forbade all games of chance, prohibited the theatre, dancing, balls, the diversions of the field and music.

23. They regarded religion as consisting in right affections and right living, and were distinguished for their purity, their truthfulness, their justice, and their charity.

24. They set themselves against the injustice almost universally done to females; abolished distinctions of sex in religious matters, and allowed to the women in their societies the same liberty of speech in their meetings, and the same share in the management of their society affairs, as themselves.

25. They were remarkably patient under sufferings, and by the power of endurance tired out the fiercest of their persecutors.

26. With respect to the constitution of their monthly, quarterly and yearly meetings, the methods of their discipline and the like, we have not room to speak at length; but we may briefly state, that the principle of simplicity and utility ran through them all.

Lastly. As a people, the early Quakers were remarkable for their zeal in the spread of their principles, for their boldness in meeting dangers, for their patience under persecution, for their hatred of hypocrisy, for their denunciation of priestcraft, for their contempt for vain speculations, for their unconquerable love of liberty, for their efforts in the cause of civil and religious freedom, for their love to one another, for their benevolence to all men, for their purity and gravity, for their strength and independence of mind, for their truth and punctuality, for their courage in life, and for their courage in death.

Their principal errors were first, a dark and sometimes unintelligible way of speaking of Christ and of the inward light. Second, the idea that the inward light would infallibly lead each individual to a knowledge of all truth. Thirdly, forming themselves into a sect, and sacrificing the liberty of the individual to the will or authority of the body. Fourthly, a consequent lack of that spiritual freedom, as well as of that naturalness of character, which can only be possessed by those who are entirely free from the governing, controlling influence of a sect.

It is unnecessary to say that the Quakers of the present day are in many respects a very different race of people from the Quakers of former times. The Quakers of the present day preach less, write less, and labour less for the spread of truth and righteousness amongst their fellow-men than the early Quakers. They are besides more orthodox than their forefathers were. The writings of Joseph John Gurney are as different in the sentiments they inculcate, from the writings of William Penn, as writings well can be. The Quakers of the present day are neither so useful as their forefathers were, nor are they so much abused or persecuted. Yet they are still a peaceful, useful body of people, and many of their members are truly exemplary Christian characters. As a society however, they are rapidly declining in numbers, and they are rather degenerating than improving in character. It is time another Fox arose, ånd another Penn, to lead the people from the errors and abominations of false systems of theology and religion, to the purity, the simplicity, and the freedom of the religion of Christ.

I have only to add, that this life of Penn, now presented to the reader, is chiefly a republication of all that was important in the lives of Penn published by Joseph Bess and Thomas Clarkson.

THE FOLLOWING EXTRACTS FROM ONE OF PENN'S LATEST WORKS WILL SHOW WHAT HIS VIEWS OF RELIGION WERE.

"Religion is the fear of God, and it's demonstration good works; and faith is the root of both for without faith we cannot please God, nor can we fear what we do not believe.

The devils also believe and know abundance: but in this is the difference, their faith works not by love, nor their knowledge by obedience; and therefore they are never the better for them and if ours be such, we shall be of their church, not of Christ's for as the head is, so must the body be.

He was holy, humble, harmless, meek, merciful, &c. when among us; to teach us what we should be when he was gone: and yet he is among us still, and in us too, a living and perpetual preacher of the same grace, by his Spirit in our consciences. A minister of the gospel ought to be one of Christ's making, if he would pass for one of Christ's ministers.

And if he be one of his making, he knows and does as well as believes.

That minister, whose life is not the model of his doctrine, is 2 babbler rather than a preacher, a quack rather than a physician of value.

Of old time they were made ministers by the Holy Ghost: and the more that is an ingredient now, the fitter they are for that work.

Running streams are not so apt to corrupt: nor itinerant, as settled preachers: but they are not to run before they are sent. As they freely receive from Christ, so they give.

They will not make that a trade, which they know ought not, in conscience, to be one.

Yet there is no fear of their living, that design not to live by it.

The humble and true teacher meets with more than he expects. He accounts content with Godliness great gain, and therefore seeks not to make a gain of Godliness.

As the ministers of Christ are made by him, and are like him, so they beget people into the same likeness.

To be like Christ then, is to be a Christian. And regeneration is the only way to the kingdom of God, which we pray for.

Let us to day, therefore, hear his voice, and not harden our hearts; who speaks to us many ways: in the Scriptures, in our hearts, by his servants and providences: and the sum of all his holiness and charity.

St. James gives a short draught of the matter, but very full and reaching; "Pure religion and undefiled before God and the Father, is this, to visit the fatherless and the widows in their affliction, and to keep ourselves unspotted from the world: which is comprised in these two words, charity and purity.

They that truly make these their aim, will find them their attainment; and with them the peace that follows so excellent a condition.

Amuse not thyself therefore with the numerous opinions of the world, nor value thyself upon verbal orthodoxy, philosophy, or thy skill in tongues, or knowledge of the Fathers; (too much the business and vanity of the world,) but in this rejoice, That thou knowest God, that is the Lord, who exerciseth loving-kind ness, and judgment, and righteousness in the earth.

Serving God, people generally confine to the acts of public and private worship; and those the more zealous do often repeat in hopes of acceptance.

But if we consider that God is an infinite Spirit, and, as such, is everywhere; and that our Saviour has taught us, that he will be worshipped in spirit and in truth; we shall see the shortness of such a notion.

For serving God concerns the frame of our spirits in the whole course of our lives; in every occasion we have, in which we may show our love to his law.

For as men in battle are continually in the way of shot, so we, in this world, are ever within the reach of temptation: and herein do we serve God, if we avoid what we are forbid, as well as do what he commands.

God is better served in resisting a temptation to evil, than in many formal prayers.” ·

THE LIFE OF WILLIAM PENN.

CHAPTER I.

WILLIAM PENN was born in London, in the parish of St. Catherine, on Tower-hill, October 4th, 1644. His father, Admiral Sir William Penn, was descended from a family which had long stood high both in point of character and wealth, and which many centuries ago dwelt at the village of Penn, in Buckinghamshire. He was born in 1621, became a naval officer, and commanded at a very early age the fleet which Oliver Cromwell sent against Hispaniola. After the restoration of Charles II., he was commander under the Duke of York in a great and terrible sea-fight against the Dutch, under Admiral Opdam, in 1665, and contributed so much to the victory, that he was knighted. He was ever afterwards received at Court with all the marks of private friendship. His wife was Margaret, daughter of John Jasper, a merchant of Rotterdam, in Holland.

William, their son, received the first rudiments of his education at Chigwell free Grammar School, a short distance from Wanstead, which was then the country residence of his father. As something remarkable is told of the youth of almost all great men, so it is said that William Penn one day, while here and alone in his chamber, was suddenly surprised with an unusual inward comfort, and, as he thought, an outward glory in the room, which gave rise to religious emotions, during which he had the strongest conviction of the being of a God, and that the soul of man was capable of enjoying communication with him. He also believed that the seal of the divinity had been put upon him at this moment, or that